Full text of "Bowels opened : or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule ; Delivered in divers sermons on the fourth, fifth and sixt chapters of the Canticles"

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OVVELSI

OPENED- S

0-R, J*

^DISCOVERY OF THEj

j» NeareandDeare Love, ^w&w and J

f Communion betwixt Christ, and the «g,

* CHVRCH,and-confcquemlyb:twixtH>»» «§r

* and every beleeving Soule~j. *§•

I Delivered in divers Sermons on the fourth, fifth Jp

► and fixth Chapters ot the CA N TICLES. ^

\ By that ReyerendandfaitbfuU Uinifler of the Word, *j»

i Dr. S i B s, late Preacher unto the Honourab.e «£

Society ofgrayts-l»»t, and Matter of K*A«ww V

^ /Win Cambridge. ^

b Being in part finifhed by his owne pen in his life-time, ^
ja andthe reft of there perufedandcorrcaed by ^

& thofe whom he intruded vytth the pub- ^

f" inning of his B^rfc • Js

sg* Cant. 4. n. £§»

<%* Tkon haft ravijhedntj heart,my S'fl'r,my Sfonfe : Thou haflravi- ^
C§& Jhedmy heartwthoneof thine eyes, and with one chame of thy jjj^

€4

^P LONDON,

2 Printed by S-Or.for S^JJW, in the Old l Baily in ^
*f Greene- Arbour,at the Signe of the Angell. 1641. ^

«*

HONORATISSIMO DOMINO,

DOMINO

EDVARDO VKEXOMITI

MANDEVILLE,

SIV EM, FT

VERM NOBILITATIS

DEL1CIAS CANDORISNIVEM,

IN RES CH RI ST I,
E T

ALIORVM COMMODA

EFFVSISSIMVM,

SUSPICIMUS, COLIMUS;

V N A ^JV £,

CONCIONES HAS IN CANTICA

POSTHUMAS

AMOR1S GRATIAM QV O AVTttO-

RBM IPSE.COMPLEXUS EST NO-

STRjEQJ IN Dnem ILLIVS MERI-

T I S S I M ^ OliSREV/\NTIA
T E S T I MO N IV M

Thomas Goodvvini

Philippys Nye.

»?*

v v * \3L * • * > v v * v 9

To the ChriUian Reader.

H E pcrufall of this Book eye-
ing committed unto me by an
antient and a faithfull friend of
mine, I found it(I confeffej fo
full of heavenly treafurc, and fuch lively
expreffios of the unvaluable riches of the
love of Chrift toward all his poore fer-
vantsthat fue and feeke untohim,thatI
fent unto the godly and learned Autho r
earneftly intreating him to publilh the
fame judging it altogether unmeet that fo
precious matter (hould be concealed
from publike ufd When,he excufed him*
felfe by undervaluing his owne meditati-
ons • but withall figmfied his defire of the
Churches good, if by any thing in his
works it might never fo little be promo-
ted,! could not but declare my felfe in re-
commending this Treatife, as a very pro-
fitable and excellent help both to the un-
dcrftanding of that dark and moft divine

A Scrip-

To Pot Reader.

Scripture, and alfo to kindle in the heart
all heavenly affections unto lefusChrift,

Itis well known how backward 1 am,
and ever have been to cumber the Prefle,
but } et i would not be guilty in depriving
the deare children of God of the fpirituall
and fwcet confolations, which are here
very plentifully offered untothetru

And the whole frame ot all thefe Ser-
mons3is carried withfuch Wifdome,Gra~
vity,Piety3Uidgement>& Fxperience3that
itcommendsitfelfunroallthataregodly
wife : and 1 doubt not but that they lhall
finde their temptations anfwered , their
fainting fpir its revived, their understan-
dings enlightned>and their gracesconfir-
med, fo as they (hall have caufe to praife
God for the worthy Authors godly and
painfull labours, And thus defiring the
Farher of all mercies,and the God of all
comfort, to bleflfe this worke to the con-
folation and edification ofthofe that feek
his favour, and defire to feare his holy
Name, I reft,

Thine in lefus Chrift,
J. Do J.

A Table of the chiefe heads
and Contents of the following

Sermons in this Books.

HE Introduction, pa£**

I 7 here is the fame regard of the whole
Church , and of every particular
member, in regard of the chiefe fl
pnviledges and graces that accom-
pany fafoation, p 5
K_/ill creatures ft and in obedience to Cbritf, p,y
The amies that Chrift takes with his Church may
feeme contrary hut by a wife ordering alt agree in
the wholfome iffue, p. 7
In what re/pecJs the Spirit of God is compared to
windy p.p
In what re/pefifs we need the blowing of the Spirit,

p.i2

In what rtfpeBs the Church Is compared to a gar den }

p.13
Chriftians fhould walke as men of a fevered condi-
tion from the world, p. 1 5
Chriftians planted in Gods Garden fhould be fruit -
fM, p. 1 6
God cares for, and proteffeth his Church, p. 1 3

Aa 2 We

The Contents.

We-mcdnot only grace to put life into us attbefirjl,
1 but Itkewife graceto quicken and draw forth that
! hfewehtve, p. 19

// is not enough to be good our felves, but ourgoodnes
mutt flow out , p. 19

i Where once God begins he goes on, and adds in ccu-
ragemtntto encouragement, to maintain new fet-
ters up in Religion, p»2 o
Wherefoever grace is truly begun J here is fill a fur-
ther depreofChrifis pre fence , p.21
A gracious heart is privy to its owne grace rvhen it
isin aright tempered fo far re & it is privy , is
bold with Chriflin a frveet and reverend man-
ner, p.2$
It is the duty anddifyofition of the Church ofchrifi
topleafe her hits band, P*24
The Church gives all to Christ, p. 2 6
Comfort in the wants and blemtfhes of our perfor-
mances, p. 2 5
Jherefoiution of the whole f ft chapter of Camichs,

p.28
The ordi r of Gods hearing his Church, p. 3 o

God makes us good,fiirres up holy defires in us, and
then an fivers the deftres of his Spirit in /# , p.30
Why God hearts our prayers, p.31

Cafes wherein one is unfit to pray* p.34

How to know when God heares our prayers, p.j 6
Ckn ft vouch fafes his gracious prefence to his chil-
dren upon their defire oftt, p. 3 7
The Church is carried from defire to deft re after the
prefence ofchrifi, p(j g ;
! How to kn*w that Chrift is prefent in *$> p. 3 9 \
J When

The Contents*

Where Chrilt is prefent , there Heaven is in feme de»
J gree, p^o

J Havmg Chriflsprefence we nttd fear nothing jp.^x
Cbnfl is cur Brother % p . 4 2

The Churches roy all descent , p 4 £

The Church is the Spoufe of Chrifi, p. 45

Refemblances betwixt the temporal I and ffirituall
marriage, p.q5

The comfort of Chrifi being our husband^ p.48
Chrifiians bew% the Spouje of ChrtH fhould labour
fir chafie judgements and affections, p.59

Our affections are as their objects, p. 60

How to know whether we be effcufedtc chrifi or not,

p.5o
Encouragement and direction to thofe who are mt
yet in Chrtfi. p.62

God accepts of the graces of his children, and de-
lights in them, p. £4
Encouragement 1 0 be much in holy duties, $.66
Our care mufl be to preferve our (elves in a good
efiate free from the guilt of any fin, p. 66
Chnfl when he comes to a foul comes not empty ,p.6y
Exhortation to have communion with Chrifi, p.<58
We ought to rejoyce in the comforts and graces of
others.andofour fclves, p>"?o
There is a wutuall feaffing betwixt Chrifi and his
Church, p. 7 1
Refemblances betwixt corporal! feast $ .and the fe aft
Chrifi maketh us ofhimfelfe, p. 7 2
What we (hould bring with us to the feasJ Christ
makes us, p. 7 7
Themeanes toprocure an apfctiteto Chrift, p.77

K^yi a $ K^itl

The Concents.

K^ill kinds and degrees offrtendjhtp meet in Chrift
towards his Church, p. 3 a

Altherequtjitsto make up true ftrtendftup are found
in Chrift, p.82 I

Frtendjinp of Chrift isfweet andconflant, p, 84
The ft ate of the Church and every Chnsiian is fob- \
jec? to (pirttitall alterations, p.8> '

Where coruipt son is not throughly purged , and a, \
care full rvat chkept overt he foulcjherc after are-
cover y mli follow a more dangerous d/ftemper, '

p.8<5
jt is the difpofition of Gods children to be ingenuous
in opening their flats to God, p.S 7

A "radons Joule is abafedfor leftfer defect's, p. 8 9
What meant by the fleep of the Church, p. 90

ihe refemblances between bodily and ftirituallftecp
in their caufes ,effet1 s >and dangers , p. 5? 1

Security and jleepineffe of the Church in Conftan-
tincs Ume^ - p. $5

The judgements of be ft men cannot alwaies be fafeiy
relyedon, p. 9 7

Sleepineffeofthe Church in thefe latter ages, p.p R
Signes ofajleepy efiate, 1?99

CM otives againftjlecpinefie, p. 1 o 1

Kyi Chrifttan may know how it is with himfelfe,
though he be mixed with fie jh and Spirit , p 1 o 7
We fhould/ts well acknowledge that which is good,
as that which is evil I m our hearts^ p. 1 c 8

The good that the Church retained in her fteepj con-
dition, p. 108

Cods children never totally fall fir em grace, p. 1 1 2
A Chrifttan is what his heart and inward man is.,
p. 1 1 4. Viffe-

The Contents*

Difference between a Cbriflian and an hypocrite,

p.n?

A waking ft ate is a blefftdftate, p. 1 1 7

Meanes how to preserve our foules in a waking con-
dition in drowfie times, Vll7
Chrtftians mvsJefpeciaHj be watchfull in the ufe of
liberty ,andfuch things as in thcmfelves are law-
full, p. 115?
The excellency of a waking Chriftian , p . 1 2 5
TrueChriftians are difcemed by ajpirituall tafle in
hearing Geds Word, p . 1 2 o
Pjpiffs objeffionjlow flmld we know that the word
is the Word of Godtanfwcred, p. 1 2 5
Why fo many Apoftatiz,e, P«I27
AChriftian is fenfible of all the blejfed helps he hath
to filiation, \ p.128
The difference between the fietp of a Cbriflian and
dead fteep of natural I men, p.128
Chrift fill defires a further and further communion
with his (fhurch, p. 1 2 9
The caufe of Chrift s ftrangenes to m is in our fe Ives,

p.rjo
Chrift takes not advantage from the firms of the
Church to leave them altogether, but makes fur-
ther and farther love to them, p. 1 3 o
How Chrift is (aid to knocke at our hearts, p. 1 3 4 1
Why Chrift knocks whefrke hath power to open to
himfdfe, p. 140
The heart of a Chriftian is the houfe and Temple of
God, P«*43
Bow Chrift can come into thefoule, p 1 4 3
How we may know whether Chrift dwels in our
hearts } pa 44 i^A a- 4

The Contents.

We arc to cherijl) all the good conceits wc^canof

Chrift, P-<45

The woe full eft ate ofthofe voho entertaine not Chrift

knocking at the doore of the. r hearts, p. i 45

That (thrift hath u fed all kind of knocktngs to this

Nation, p. 14S

C on fi derations enforcing us to entertaine thrift, '

p.150
I That thrifts knocking is especially by the Miniftcry '
I oft he Word, p.15 3

7 here are none in the Church but haw bin allured at
feme time or other to come in% p.15 ^ I

Encouragement to pray for the Church, p. 15 6 \

Chrift hath never enough of his Church till he hath
it in Heaven, p.15 8

Thefufferwgs of Chrift in himfelfe and Mint fters , ,

(fbri (Is patience to us fhculd make us patient under
Gods correction* and in our dealing with others, '•

p.161 1
The Church ofGodis Chrifls fifttr andfpoufejp.iGi
The grounds of Chrift s fteciall love to his Church
and children, p 164

No foiling love out of the Church, p . 1 6 5 \

Properties of Chrifts love to his Church, p. \ 6 7 ;

Wiictfar Chrift cannot fee matter of weaknefeand
finfulneffe in h s Church , p. 1 6 8

How to know Chrifl loves us in a peculiar m.rnncr^

p.170
Reproofeofthofe who love nw Gods children , p.172
Why Chrifl cals his Church his lovey P*74

An argument to prove the ft ability of the Saints and

the

The Contents,

the joules immortality , p. 1 7 7

Hew tranjeendem majefiy and infinite love dwelt
- together wchn (I, p.*77

Why the Holy -Ghofi appeared 'in thejlape of a Dove
at ChriHs Baptfme^ p. 1 79

Church why compared toaD ove , p. 1 79

Troperties of a Dove refiembledto the Church.p.iSo
What defence Cods Church hath whentt is perfec-
ted, P«l85
That Cods Church hath alwayes a refuge in God in
the worft times, p. 2 8 €
How the Church is fiaid to be m defile d, p. 1 8 7
How Chn ft s right ccujneffe riot being in the Church
may yet be (atd to be the Churches, p. 1 g g
How we being firmer 's may yet befaidto be and, fled^

p.iSp
Chrifts love to 11s fhoidd?nake u* love him againe,

P-iP3

Direction how afflicJed in confidence are to judge of

them f elves, P-TP4

Christians are not to wrong themfielves with falfe
judging of their e Hates , p 1^7

It u not an eafie thing to bring the fioale and Chrisi
together into near fiellowfhip, p,z 00

Vol fie reafons , excufes ^and pretences hinder commu-
nion with Chrijl, p. 2 o 1

Excufes of the flejh to hinder our communion with
Chrijl \ anfw ered, p , 2 0 2

Excufes of wordlings to hinder thtir communion
with Chrifv anfwered^ p. 2 04

Caufesofthe falfe pretences andexcufies which hin-
der many from holy duties, p. 2 o 7

Helps

The Contents

Helps to keep us from putting off and delaying holy
\ duties by falfe reafons anaexcufes^ p . 2 1 2

J That Chrifldoth ufe Sometimes to leave his Church
and children, P2i4

Ends why Chriji leaves his children. p. 2 3 7

Chriftiam waning comfort are net to be cenfured,

P 24°

We are to pre fare for defertion \ p 2 4 1

Tbecaufeofchrijls wttb-drawtng comfort fom w$
re/Is in our felves, p. 2 4 r

C/^//? #£W/" altogether leaves the Church, p . ? 4 4.
Chriflsg race is the caufe of our grace , p . 2 4 5

Wefnde experience of the grace of chri ft effect ally
when we fir up our felves to endeavour, p. 246
Gods graces are fweet, P-247

Outward meanes without the Spirit ofchrift are in-
effectual, p^49
I Chri ft ahvayes leaves feme grace be fore he offer* to
part, p. 250
Sins ofomiffton bring griefe andfhame, p . 2 5 3
Chrift hath our affeliic-ns in his government^. 25^
Clnftis wonder full in his Saints and inhtsgood-
neffe towards them, p. 2 5 7
7>#//? of affetiion will difcovcr it fife in outward
expreffwns, p,2do
TheWord of Chrift though for the prtfentit be not
effectual I j et afterwards it will be, p . 2 61
Chrift fo leaves his children fometimes that their
hearts fade them for want cfhis pre fence, p. 2 63
Caufe s of the fainting offfhriftianfoules^ p . 2 6 4
T^ difference between the true childe of God and
others, pr66

Chrift

The Contents,

chnft is many times prefent with the Church when

fie finds and fecks it not, p.iSp

How we are to judge of our felves in a dead estate,

p.271
We fiould defend upon Chriji when hefeemes abfent

from us, P>2 72

How to know Godheares our prayers 5 p .2 7 5

T>irec~tior>$ how to carry cur felves when we pray
without fuccefiyCrin any ejiate of deferu on, p. ^75
It is no eafie thing to be a found Chnflian p • 2 7 7
Governours of the Church and fate compared to

Watchmen, P*278

Rcafons why Godufeth Watchmen, p. 2 79

Heow the Church was wounded by the Watchmen,

p. 280
How the Churches vaile is taken away , p. 2 8 1
Why the Watchmen are the wonders ofthtdhurch,

p. 282
We are not to thinke the worfe ofanj for the difgra-

ces of the time, p.285

True gr ace gr owes up with difficulties, p.2 89

ifwe find not comfort %n one means we mujl have

recourfe to another. p. 2 9 o

Refemblances between Hicrufalem and the Churchy

p.ipo
How to know we are daughters offer ufalem, p. 29 2
We are to defire the pray ers of others^ p. 2 9 q

Love-ficke what it is, p« 2 9 6

How to know wearefickeoflove to ChriB, p.2 97
How is the church Jaid to bee thefairejl among

women^ p«3°7

In what re (bells the Church eds her felfe blacke,

p.3 0% •

There

The Contents

.There is a wondrous force in the examples of Chri-

fiians to ftir up one another, V*ll3

The excellent ufe ofholj conference^ p . 3 1 6

. Chrifliansjhould be tnqmfitive, p. j 1 8

Whence comes the Churches fairencfe under fuch

feemtng foulenefe and di (grace , p . 3 2 1

I How we are to judge of Cods people under feeming
I difgraces, p 3.J2

Cbri fiians are to improve the gifts of others by jgup.

fiions, P'3 4

Our endeavours mufi be to make Religion lovely 7

p.325
There is no envy in ftintuall things, f.316

Chrifi is a mo ft be ami full perfon, p . 3 2 8

Chriji as he is beautifulland good,(ohe is beyond all

compartfon good, p . 3 3 o

Chrifi only was a King, Priefi,and Prophet , p. 3 3 1
Chrifts tranfeendent excellencies Jerve to draw

thofe that arc not yet in Chrifi unto him, and to

comfort thofe that are in Chrifi, p.3 $ 8

1 he defter ate folly of moll men whochufe bafetran-

(itorj things, and refuse chrifi, p.3 39

Chrifi ians ought to make Chrifi the rule of their

choife in ot her things , p . 3 4 3

tjittanes to in able us rightly to value Chrifi and

highly to efieeme of him, P * 34 4

There is fomewbat of God tn every creature?,

P-35I
Why the Church is fa exacT; in parti cularifing her

Beloved, P*35?

Why Chrifi is fetout by an head of gold, p 3 5 6
Chri fiians fhould be futable to Ch.ifi their head,

The Contents,

Why Chrifi is fiidto have Doves eyes, p.3 6 0
The manifestation of ftjrift to his children by his
Spirit in any of hit ordinances is afweet and de-
delight full manifeflation , p. 3 $ 2
Chrijls doctrine is fveet an A found, V*3&5
k^A II Chrijls actions are precious , p. 5 6 5
The be ft difcovery of our fate in grace is by our af-
fection to the Word of Chrift^ p- ? 7 o
Chnft every way confidered is altogether lovely,

P*37?
Christ in his loweft abafements for m wm mofi

loveb> m , .„ , , ]■• P'374

We are to rejl upon Chnfts obedience and right eouf-

neffe, p. 3 75

Our bejt affections ought to be fet upon Chrtjl^

p.376
How to know whether we love Chrijl, V*lll

Means whereby we may beinabledtolove and high-
ly efieeme ofchrfft, J p 3 84
Ends why the Church in general! and particular fets
forth the excellencies of Chrift, p.3 8 8
Grace though it be never fo fnall atthefrjlyetit is
growing ftt 11, p*39&
Vfually God works with the means, p. ^ 9 8
How to be happy inftruments to convert others,

p.401
That wh'uh mo$ ftirs up holy affections to feeke af-
ter Chrifttts the large explications of his excel-
lencies, p.402
In what reflects Christians are compared to Ltllies,

p. 4* 7

Comfort to Gods people again]} all theit ill c nkr :

\ ana wants, p.^oS Chrtjt

The Contents

drift will not be long abfent from his chnrcb>

; We are to wait and never to give over picking of
Chrifl, P*4l3

There muft be union of ptrfons tt Chrijl before
before there can be communion with him^ p.4 1 6
From the union of our fcrfonsto Christ comes com-
munion of aU other things, p.4 1 7
What thefe words imply, I am my B w loved s and
my -Beloved is mine, p-4*9
Caups why Godabpnts himfelfe from his children,

p.425

Whenufually Chrift retumes after deprtion, p.425

How Chrift comes 1 0 be ours , p, 4 2 7

The riches of a Chrift* an that has Chrift to be his

pert 1 on, p. 42 7

Chrift tans having Chrifl for their portion flcould

be contented mthth&r outward condition what-

foeveritis, p. 42 8

Why fometimes we want outward things being in

Chrift , p-4^9

How we are Chrifls Bdoved, p 43 0

Sufferings of the Church are to conforme her to

Chrift her Hus band, p , 4 3 2

The fveetefl communion with Chrift is under the

greatefi croffes, P 4 3 ?

Our giving our (elves to Christ is afure evidence

that we are Chrifls, p. a 3 4

Howtoanfwer Satan when he tempts us to fin or

dcilaive^ p.4? 6

Reafons why Chrifl muB be given to us before we

can give our felves to him, p.4 5 8

Di-\

The Contents.

Direction how t$ be t naked t$fay,l am my B. lo-
ve Sondmy Beloved as mmc, P*444

7 he excellency of a Chrifiian walking in divine
light above other men, P 47§

Exhortation and encouragement for thofe who are
not yet in Chrijl to come in, p 478

Jhofe who have given themselves up to Chrijl

ought not to he dijc our aged fir their infirmities,

p«4?oj

' We mufi I ah cur to comprehend the hvc of Chrijl to

us which mil in able us to fujfer willingly and

cheerfuly, p 4S1

Chrijl feeds his Church and fee fie in fatfafiures,

P-4*3
Chrijl feeds as well as breeds, p. 46 6

Reafms of the necejjity of our continuall feeding in

ChriHtarity, p»4^7

Chrijl feeds his people plentifully and fveetly ,

P468
Happinefe ofthefe times wherein there is fuch plen-
ty cf (pmtuall food, p 4 6 9
The fweetneffe of onrlives is not loft by becomming
religions, p 470
Bow to get hungry appetites to the Sacrament,

p.494

>J\ *$- >JV

SERMON I.

Cant. V. I.

I am come into my Garden, my Sifter, my Spoufe, I
have eaten my hony -combe with my hony : I have
drunke my wine with my milke $ Eat 0 friends ,
Drmke,yeadrinke abundantly ,0 beloved I

Therbookes of Solomon lie

more obvious and open ro

common undcrftanding^but

as none entred into the Holy

of Holies ,but the High Trie ft,

lo none can enter into the

myftery of this Song of

Songs , but fuch as have

more near Communion with chrift. Songs, and

especially CM arriage- Songs , ferve to exprelTe

mens owne loyes 3 and others praifes. So this

Booke containes

The mutmll loyes, and mutual I Praifes betwixt

Chrift and his church.

And as chrift and his church are the greatcft

perfons that partake of humane nature,fo what-

B foever

Introduction*

Levitt

Eph«$.i9.

A Song of Solomon.

foever is excellent in the whole world, is bor-
rowed to fet out the excellencies of thefe two
great Lovers.

It is called Solomons Song ,' who next unto
C^r//?,wasthegreateftSonof^T//^w^ that ever j
the fhttrcb bred : whofe underftanding,asitwas j
large as the fand of the fea;fo his affe&ions5efpe- j
daily that ok Love was as large : as we may fee
by his many wives,& by the delight he fought
to take in whatfoever nature could affoord.
Which affe&ion of Love in him mifplaced3had
been his undoing, but that he was one beloved \
of God 5 who by his Spirit raifed his foule to
lovely Objedb of a higher nature. Here in this
argument thereis no danger for the deepeft wit,
or the largeft affe<5tion(yea oiaSoloinon)xo over-
reach:for the knowledge of the love ofchrift to j
his church M above all knowledge. The Angels \
themfelves may admire if, though they cannot
comprehend it. It may well therefore be called
the Song of Solomon • the moft excellent Song,o£ \
a man of the higheft conceir,anddeepeftappre- ;
henfion, and of the higheft matters, The Inter-
cottrfe betwixt chriji the higheft Lord of Lords ^and
his heft beloved contracted Svoufe.

There are diverfe things in this Song, that a
corrupt heart (unto which all things aredefiled)
may take offence • but to the pcre all things are
pvreSucha finfull abufe of this heavenly booke
is far from the intention ofthe holy- Ghoft inir, J
which is by ftoupinglowto us3 to take ad van-,
tage to raife us higher unto him , that by taking

advantage

A Song of Solomon

advantage of the fweeteft paflTage of our life
{Marriage) and the moft delightfull afFe&ion
(Love)mthc fweeteft manner of expreflion(by
a Song) he might carry up the foulc to things of
a heavenly nature. We fee in Summer, that one
heate weakens another -y and a great light being
near a little one, drawes away and obfeures the
flame of the other : fo it is when the affedtiens
are taken up higher to their fit Objed, they die
unto all earthly things, whilft that heavenly
flame confumes and waftes all bafe afFedions
and earthly defires. Amongft other wayes of
CMorttficatien,xhac be two remarkable :

i. By imbittering all earthly things unto m,
whereby the afftftions aredeadedto them*

2 . Byfhexving more noble, excellent,^ jit objeth.
That the foul ifliiing more largely and ftrong^
ly into them5may be diverted,and fo by degrees
die unto other things. The holy Spirit hath
chofen this way in this Seng, by elevating and
raifing our affections and love, to take it off from
other things, that fo it might run in its right
channel!. It is pitty that a fweetftreame fhould
not rather run into a garden, then into a puddle.
What a fliame is it,that man having in him fuch
excellent affe&ions, fis Love,Iey , Delight ,(tiou\d
cleave to durty bafe things that are worfe than
himfelfe, fo becomming debafed like theme'
ThereforetheSpirit of God, out ofaiercy and
pitty to man, would raife up his affections, by
taking comparifon from earthly things,leading
to higher matters,that onely deferve Love Joy,

B 2 Delight,

Simile.

Simile,^

Twq efpecia.lt
wayes ofmrti-
Haition,

A Song of Solomon.

Veligbt,and Admiration. Let Gods ftouping to
us,occafion our rifing up unto him -, for,hcre the
greateft things, The Myftery of Myfteries, the
Communion betwixt Chrifi and his church, isfet
out in the familiar comparifon of a (Marriage,
thatfo we might the better feeitintheglaffeof
acomparifon,which we cannot fo dire&Iy con-
ceive of,as we may fee the Sun in water, whofe
beames we cannot fo dire&Iy look upon : Only
our care muft be, not to looke fo much on the
colours 5asthe Piffure-^md not fo much on the Pi-
Burets on the Per fen it felfe reprefented:that we
looke not fo much to the rcfemblance, as to the
Perfon refembhd.

Some would have Solomon by a Spirit of Pro-
/?^^y,totakehereavievvofallthetime,fromhis
Age to the fecond comming of Chrift : and in
thisS0#g*,asin an abridgement, tofet downethe
feverall Pajfages and Periods of the church, in fe-
verall ages, as containing diverfe things which
are more correfpondent to one age of the church
than another.Buthowfoever this Song may con-
tain(we deny not) A ftory oftheQhurch in fever all
ages-.yzx. this hinders not5but that mo ft parages of
it agrees to the ftirituall ft ate of the church in eve -
ry age-^% moft Interpreters have thought. In this
Song there is,

i. Afirongdefire of the church of nearer Com.
muni$n with Chrifl^andthen,

2 . Some declining againe in affe'dion.

3 . After this we have Her recovery and regain-
ing againeofLove 5 after which,

4. The

A Song of Solomon,

4. The church fals again into a declining ofAf
fection,whereuponfollowe$ a further ft range*

neffe of chrift to her then before^ which con-
tinues untill,

5, That the church perceiving ofchrijlscon-
ftant tffefiion unto her, notwithftandmg her
unkind dealing-recovers and cleaves j after to
Chrift than ever before ,Clwp.3.

Thefc paflages agree to the experience of the
beft Chnftians in the ftarc of their owne lives.
This obfervation muft carry ftrength through |
this whole Son?- Ttm,there is the fame regard of } ^Obfirvan

7 7 1 ^7 / 7 r ■ 1 7 • I onfortheivJpole

the whole Church ,and of every p articular member in , sorg,
regard of the chicjeft priviledges and graces that
accompany falvation.Thcrc is the fame reafonof
every drop of water, asof the whole Ocean&W is
water$and of every fpark of fire,as of the whole
Element of fire,all is fire;of thofe Hemogeneall
bodies, as we call them, there is the fame re-
fpedl of the part,and of the whole. And therefore
as the whole fhurch is thejpoufe pf chrift, fo is every
f articular (fhriftiamand as the whole church defires
\ftili nearer communion with chrift, fodoth every
^particular member Rut to come to the words :
I / am come into my Garden,8cc.

This Chapter is not fo well broken and divi-
ded from the former as it might have bin^for it
were better and more confequent, that the laft
Verfe of the former Chapter were added to the
beginning of this.

Cant. IV. XVI.

i^4wake9 0 North-wind, and come thou South, \

b3 '

Anfa>.

Av>ake,0 North-wind.

blow upon my Gardens bat the Spices therofmiy flow
outlet mj Beloved come into his Gardened eat bis
pie afant fruits.

And therforcby reafon of connexion of this
Chapterwith the former Verfe, wewillfirft
fpeake fomwhat of it briefly,only ro make way
for that which folio wes. The words containe,

i. ^yi turning of Chrift s Jpeech to the winds to
blow upon bis Garden ? with the End why i
That the Spices thereof may flow out.

2. Wehaveanwvitation ofchrift by the church,
to come into his Garden, with the End, To eat
htspleafant fruits.

It may be a Queftion, whether this Command
be the words of chrift ^ ox the deftreofbis Speufe.
The words are fpoken by Chrift, becaufe he
cals it (My Garden) and the church after invites
him to eat of{H is)pleafant fruits ,v\oi oi(Hers) yet
the wordsmay be Y\]icv?ife,anavfwert0aformer
fecret defrre of the Church $ whereof the order is
this. The flmnh being fenfiblc of fome dead-
nefle of Spirit 5 fecretly defires fome further
quickning. C^ft ^cn anfwers thofe defires,by
commanding the winds to blow upon her, For5
ordinarily chrift firft ftirs up defires, and then,
anfwersthe defires of his own Spirit,by further
increafe,ashere.

Awake boa North-winded come thou South,
md blow up on my Garden, &c.

Fori he firft Point named, we fee here, that
chrift fends forth his Spiri:3wirh Command ro
zMmeanes, under the nam? of Narth and South-

wind, \

Awake^ 0 North-wind.

wind, to further the fruitfulnefie of his church.

The windls natures fanne, what winds are to the
Garden, that the Spirit of chrifi, in the ufe of
meanes»istothe foule. Fromcomparifon fetcht
from Qhrifls commanding the winds^we may in
generall obferve, That all Creatures fund fin obe-
dience to chrift, as ready at a word, whenfoever he
fpeakes to them. 1 hey are all as it were aueep un-
till heawakes them.He can call forthew/Wout
of his treafures when he pleafes, he holds them
in his fift.

Which may comfort all thofe that are (fhrips^
that they arc under one that hath all creatures at
hisbecke under him,to doe them fervice,and at
his checke to do them no harme, This drew the
Difciples in admiration to fay, What manner of
man is this, that even the winds and the Seas obey
him? And cannot the fame power ftill the winds
and waves of the Churches and States, znd caufe a
fuddencalme^ffastheDifciplesJweawakehim
with our prayers.

Secondly, we fee here, that ChriB fpeakes to
winds contrary one to mother ,both in regard of the
coafts from whence they blow,and in their qua-
lity .-but both agree in this>that both are neceffa-
ry for the Garden : where we fee, That the courfes
that chrip takes, and the meanes that he ufes with
his Church, may feeme contrary, but by a wife orde-
ring all agree in the wholfome ijjue. A prosperous
and an affii&ed conditional contrary, amilde
and afliarpcourfe may feeme to crolfe one ano-
ther. Yet, fweetly they agree in this,that as the

B 4 Church

Obfervation
from Chrifts
commanding
the winds. "

Vfe.

Mat.8.27.

Obfervation
fionthecon*
trary blafts
ofvoinds.

i Cor. 3*i i.
Rom.8.38,

Vfei.

Revel. $.1.

Awake>0 North-wind^

Church needeth both, fo Chrijl ufes boch for the
Churches good. The North is a nipping wind, and
the South a cherifbing wind, therefore the South-
wind is the welcommer and ftveeter after the
North-wind hath blownc. But howfoever, all
things are oms^aulyApoUosyCephas^thingsprefent
and to come Jife, death, &c. all things w or kc together
for good to m^betng in chrijl.

Hence it is that the manifold wifedome of
chrijl maketh ufe of fuch variety of conditions;
and hence it is,that the Spirit of Qhrijl is mild in
fome mens Minifterics,and {harp in others. Nay,
in the very fame Minifter, as the ftate of the
foule they havetodeale withall requires.

Sometimes againe, thepeopleofGodneedpur-
ging,andfomtimesrejrefbing, whereupon the Spi-
rit of God carries it felfefutably toboth condi-
tions, and the Spirit in the godly themfelves
drawes good out of every condition^ fure they
are that all winds blow them good 5 and were it
not for their good, no winds fhould blow upon
them. Buc in regard that thefc times of ours, by
long peace and plenty ,grow cold,heavy,and fe-
cure, we need therefore all kinds of winds to
blow upon us, and all little enough. Time was
when we were more quick e and lively ^but now
ithe heat of our {pints are abatcdjwe muft therc-
jforetake heed of ir3 and quicken thofethings that
are ready to die, or elfeinftead of the North and
South mnde, God will fend an BaH-mndc that
fhaHdrieupaI1.2sitis,//*£i3*ij.

Again, if chrijl can raife or lay, bind up or let

loofe

— —

-i

and come^O South.

loofc all kind of winds at his pleafure , then if
means be wanting or fruitlefTe$# is be that fay es
to the clouds, drop not, and to the winds blow not $ J
Therefore, we muft acknowledge him in want I
or plenty of meanes.The Spirit of cbritt in the
ufcof means is a free agent, fometimes blowes
ftrongly>fcmetimes more mildly, fomtimes not
at all, no creature hath thefe winds in a bag at
commandjand therefore it is wifedome to yeeld
to thegales of the Spirit, though infomeother
things (as Solomon obferves)it may hinder to ob-
ferve the winds, yet here it is necefTary and pro-
fitable to obferve the winds of the Spirit,

Now for the cleare underftanding of what we
are to fpeake of,let us firft obferve,

i . Why the Spirit of God in the ufe of the meanes
is compared 'ts wind. And then,

2 . Why the church k compared to a Garden :
which fhal be handled in the proper place.

But firft for the wind.
i. The wind bloweth where it liftetbjis icis,/<^.3.8.

So the Spirit of G od blowes freely , and ope-

ncth the heart of (ome, and powreth grace

plentifully in them.

2. ihewinde (efftecidHy the North-winde) hath a
cleaning force ; fo the Spirit of God puigeth
our hearts from dead works to ferve the living
GW, making us partakers of the divine nature,
2 Pet i. '

3, The wind dijperfetb, and fcattereth clouds, and
makes a feremty in the ayre. So doth the Spirit
difperfc fuch clouds* as corruption and Satan 1

I'raife \

Ecd.fx.4,

In & bat Re-'
Jpefts the Spu
rit of God U
compared to
rolnL

Awake & Nortbuwind,

raife up in the foule, that we may clearely fee
the face of God in lefus QhriH.

4. The wind hath a cooling and a tempring quality >
and tempers the dtflemper of nature : as in fome
hot countries there be yearely Anniverfarie
windswhichblowatcertaine times in Sum-
mer, tempering the heate. So the Spirit of
God allayeth the unnaturall heats of the foul
in fierie Tcntations > and bringeth it into a
good temper.

5 . The wind being fubtil fear cheth into every corner
dndcran). So the Spirit likewife isofafcarch-
ing nature, and difcerneth betwixt the joynts
and the marrow, betwixt the fkfli &thefpi.
rit,&c. fearching thofe hidden corruptions,
that nature could never have found out.

6. The winde hath a eherifbing and a ffutitfying
force. So the Spirit is a quickenmg and a che-

rifliing Spirit, and makeththe heart which is
as a barren wildernef!e,to be fruitful!.

7. The wind hath a. conveying fewer offaeetfmels
in the ay re, to carry them from one to another. So I
the Spirit in the word conveyeth the feeds of
Graceand comfort from one to another $ it
drawes our what fweetneffe is in the fpiri's of
men, and makes them fragrant and delighr-
full to others.

8. The wind againe bear es downe all before it ^ beats
downe houfts and trees y like the (fedars in Leba-
w#,turnes them up by the roots, and layes ail
flat.Sothe Spirit is mighty inoperation3there
is no (landing before it : h brings downe

moun-

and come^O South.

mountaines, and every high thing that exalts
it felfe5and layes them levell:nay,the Romane
and thofe other mighty Empires could not
ftand before it.

Fortbcferefpe&sandthe like, the blowing of
the Spirit \s compared to wind. Forwhichend
Chrift here commandsthe windsto

Blow upon his Garden.
[To blowt&cc.l See here the order^linking.and
concatinationofthingsone under another,to the
profperingofa poore flower or plant in agarden±
notonlyfoyleisneedfull, but ayre and wind al-
fo,and the influence of Heaven : and God com-
manding all, as here, the winds to blow upon his
Garden. To this end as a wonderfull mercy to
hispeop!e,it is fa\d>Hof.2.2 2. \^4ndit [ball come
topajje in that day ,1 will he are faith theLord,! will
hear e the Heavens ^and they f) all heare the earth ,and
the earth pall heare the corne} the wine>and theoyle 5
and they [ball heare Iezreel. As the Creatures are
from God,fo the order and dependance of crea-
tures one from another : to teach us, notonely
what to pray for, but alfo what to pray fitly for.
Not only to pray for the dew of heaven, but al-
io for feafonable and cherifliing winds. It is not
thefoykykut thefeafonthat makes jruitfull&nd that
from feafonable winds and influences. Sojn J]>i*
rituall things there is a chaineofCmfes and Ejfeffs;
Prayer comes from Faith>R$m 10. 1 ^.Faith from
xhz Hearing of the. Word, Hearing ixomzPrea-
cher : by whom God by his Spirit blowes upon
the h:srr>and a Preacher from Gods fending Af the

God

Hon ager, fed
anna* facit

filittM.

And blow.

In what Re*
Jpcflswe need
the blowing of
the Spirit,

Exod.17.12.

Vfe.

I.
2.

God of Nature (hould but hinder and take away
one linke of natures chaine , the whole frame
would be difturbed. Well, That which Chrift
commands here,is for the winds to

Blow upon his Garden.
And we need blowing, our fpirits will be be-
calmed els,and ftand at a ftay, and Satan will be
fureby himfelf,andfuchasarehisbellowe^ $0
blow up thefeedsof finfull lufts in us.For,there
are two fpirits in the Churchy the one alwayes
blowing againft the other. Therefore, the beT:
had need to be ftirred up,othervvife with Mofes,
their hands will be ready to fall down,and abate
in tbeir affe&ion.Therefore we need Blowing.

In regard of our naturail inability .

In regard of our dulnes and heavines cleaving 1

to nature occ aft on ally .

3 . In regard of contrary winds from without, ^ Sa-
tan hath his bellowes filled with his fpirit,
that hinders the worke of grace all they
can, fo that we need not only chrift s blow-
ing, but alfo his flopping other contrary
rwtf^)thattheyblownot,2^'z/.7.i.

4, In regard of the eftate and condition ofthenew
Covenant, wherein all beginning, growth,
and ending5is from G race ,znd nothing but
Grace.

5 . Becaufe old Grace, without a ft eft) fupply , will

not hold againft new crojfes and tentations. .
Therefore when Chrift drawes,let us run after
him^when he blowes,\ct us open unro him, It may
he the la ft blaft that ever we Jhall have fiom him.

And

Blow upon my Garden.

Anjw,

And let us fet upon Duties with this encourage-
ment, that chrifi will blow upon us, not only to
prevent us,but alfoto maintaine his own Graces
in us. But O ! where is this ftirring up of our
felves,and one another upon thefe grounds i
'BuXjVhy is the church comparedto a Garden ?
Chrift herein rakes all manner of termes to ex-
preffehimfelfeandtheftateofthe Church, as it
is to him, to (hew us thatwherefoevcrweare,
we may have occafion of heavenly thoughts.to
raife up our thoughts to higher matters. His
Church is his Temple ^hen we are in the Temple,
it is a field when we are there ; AGarden, ifwe
walkeinaC/rfftfo* : ItisaKoz Spoufe and* Sifier,
&c. But more particularly the c^r^isrefem-
bledtoaGWb?.

i. Becaufe a Garden is taken out of the common

tvaft ground, to be appropriated to a more particular

I ufe j fo the church of Chrifi is taken out of the

; wildeinefleof this waft world, to a particular

! ufe. It is in refped: of the reft,as Gofhen to Egypt,

j wherein light was, when all elfe was in darknes.

| And indeed wherin doththe church differ from

other grounds, but that chrifi hath taken it in i

It is the fame foyle as other grounds are $ but he

drefTeth and fits it to beare fpiccs and herbs.

2. In a garden nothing comes up naturally $fit
felfe, but as it is planted and fet : fo nothing is
good in the heart , but as it is planted and fet by
the heavenly Husbandman. We need not fow j ioh.i 5»**-
the wilderncs,for the feeds of weeds profper na-
turally ,the earth is a mother to weeds,buta ftep-

mother

fpeffs the
Church is com-
pared to a gar-
den,

ReAfon,

Blow upon my Garden

Simile. I

mother to herbs. So weeds &paflions growfoo

rank naturally,but nothing growes in the (fhurch
oficfclfjbntasicisfctbythchandof fori ft, who
is the Author,Dreffer,and Pruner ot his garden,
Againe, in Agar den nothing ufes to be planted but
rvhat is ufefull and delightfull ; fothcre is no grace
in the heart of a Chriftian,but it is ufefull ('as oc-
c-afion ferves^bothto God and man.

Further, In a garden there are variety of flowers

and (pices; especially in thofe hot countries : io in

a Chriftian there is fomwhat of every grace : as

fome cannot heare of a curious flower, hut they

will have it in their Garden : fo a Chriftian can-

, not heare of any Grace, but he labours to obtain

i it,they labour for graces for all feafons and oc-

cafions. They have fox projperity ^temperance and

mirkty^for adverfity, patience, and hope to fuftaine

them. For thofe that are above than, they have

reflect and obedience^md forthoft under thcm7fn-

table ufage in all conditions of Chjiftiahicy. For

the Spirit of God in them is afemtnary of fpiri-

tual! good things^as in the corruption of natui e,

'before the Spirit of God came to us, there was j

the feminary ofall ill weeds in us;fo when there I

is ".new quality and new Principles put in us, !

therewith comes the feeds ofall graces.

Againe, ofall other places wewofl delight in cur
gardens to tvalke there^ and take our pleafure, and 1
take care therof, for fencing,weeding, watering/
and planting. So Chriftschiefe care and delight
is for his Church : he waiksinthemidftof the
(even golden candleflickes • and if he defend and

pro-1

Blow upon my Gardtn.

te& States,it is that they may be a harbour to his
Church.

And then again, as in gardens there had wont
tohave fountains znijlreames which run through
their gardens : as Paradife had foure ftreames
which ran through it ; So the Church is Ckrifts
Paradife-, and his Spirit is a fpring in the midftef ;
ir,to refrefh the fcules of his upon alJ their fain-
tings, and fo the foule of a Chnftian becomes as
a watered garde**

So zKojbeir fount aines were Jealedup : fo the
joyes of the Church and particular Cbriftians,
are as as it were fealedup, o/ ft ranger "it is faidj
JhaUnot meddle with this joy of the church.

Laftly, A garden ft ands alwayesin need of wee-
ding and drejfng 5 conrinuall labour and cod
muftbe befto wed upon k 5 fomctimes planting,
pruning and weeding, &c. So in the Church and
hearts of Christians, Chrift hathalwayesfome-
what to do, we would elfe foon be over-growne
and turne wilde : In all which, and the like re-
fpe<5ts,Chrift calleth upon the winds to blow upon
hisgardtnt

If then the Church be a fevered portion,then3
Wefmtld walke as men of a fevered condition from
theworld,notas men of the world,butas Chrifti-
ans, to make good that we are fo, by feeling the
graces of Gods Spirit in fome comfortable mea-
furc>that fo Chrift may have fomthing in us,fhat
he may delight to dwell with us,fo to be fub jtcS
to his pruning and drefling. For, It isfofar from
king an ill fignejhat chrift is at coft with mjnfol-

lowing

»5

„ 7-

Cancan,

rev. 14,10.

Vfii.

Blow upon my Garden .

lowing us with afflitiionjkat it is rather afurefgne
of his love. For the care of this blefled Husband-
man is to prune us fo, as to make us fruitfull.
Men care not for heath and wildernefle where-
upon they beftovv no coft:So when God prunes
us by crofTes and affii<5tions,and fo wes good feed
in us,it is a figne^he meanes to dwell with us, and
delight in us.

And then alfo, we fhould not ftrivefo much
for common liberties of the world that common
people delight in, but for peculiar graces, that
God may delight in us as his garden.

And then let us learne hence, not to defyife any
nationorperfon, feeing God can take out of the
waft wildernefle whom he will, and make the
Defart an Eden.

Againe, let us blefle God for our felves, that
our lot hath fallen into fuch a pleafant place, to
be planted in the Churclr the place of Gods de-
light.
5. And this alfo fhould move us to be fruitfully for

men will endure a fruitlefle tree in the waft wil-
dernefle5but in theirgarden who will endure it *
Dignity fhould mind us of duty. Itisftrangetobe
fruitlefle and barren in this place that we live in,
being watered with the dew of Heaven, under
the fweet influence of the meanes. This fruitlefle
eftate being often watered from Heaven, how
fearefully is it threatened by the Holy-Ghoft?
Heb.6.3. I that it is neare unto curftng and burning /For inthis
cafe,vifible Churches, if they profper not,God
will remove the hedge, and lay them waft, ha-

Vpon my Garden*

ving agardentKc where. Sometimes Gods plants
profper better in Baby Ion, than in Iudxalx is to be
feared God may complaine of us, as he doth of
his people, Ier.i. 21. I have flamed thee a noble
vine, how art thou then come to be degenerated? If in
this cafe we regard iniquity in our heart, the
Lord will not regard the beft thing that comes
from us>as our prayers, HeB. 12.18 .Heb. 1 3 . We
miift then learne of himfclfe, how and wherein
to pleafe him. Obedience from a broken heart is
the beft facrifice. Markein Scriptures what he
abhors,what he delights in : we ufe to fay of our
friends,would God I knew how to pleafe them:
Chrift teacheth us, thatwithoutfaithitisimpojft-
ble to pleafe him. Let us then ftriveand labour to
be fruitfull in our Places and Callings • for it is the
greateft honour in this world, for God to digni-
fie us with fuch a condition, as to make us fruit-
full. We muft not bring forth fruit to our felves y as
God comyhxnes of Ephr aim. Honour yRiches^nd
the like, are but fecondary things, arbitrary at
Gods pleafure to caft in,bu? , to have an active
heart }fruit full- from this ground -,that God hath plan-
ted us for this pttrpofe, that we may doe good to man-
kind.fhi sis an excellent confi deration not toprophane
oar calling. The blefled man \% faid to be, a tree
planted by the waters f.de^ that brings forth fruit in
duefeafon-) but it is not every fruit, not that fruit
which CMofes complaines of, Beat 3 2.32. The
wine of Dragons, andthegaUof A (pes 5 but good
f ruir,as Iohn fpeaks, Every tree that bringeth not
forth good fruit j$ hewne down, and caft into the f re.

C Laftly,

Serm.I,

Heb.H.5.:

Hof.io.l*

Mac;. 10.

Se rm.I«
6.

Zach.i.;,

R.CV.21.I.

That the Spices thereof may flow ouu

Laftly,ia thatthc Church is called Chrifts^r-
den, this may ftrengthen our faith in Gods care
and proteihon. The Church may feemero lie
open to all incurfions, but it hath an invifible
hedge about it,a wall without it,and a well within
it. God himfelfe is awallefjire about it, and his
Spirit a well of living waters running through it
to refrcftiand comfort it. As it was faid of Ca-
naanXoitmzy befaidof the Church ;Theeye of
the Lord is upon it all the yeare long, and he waters
it continually. From which efpeciall care of
Gods over it, this is agood plea for us to God ; I
am thine fave me 5 1 am a plant of thine owne fet-
ting, nothing is in me5 but what is thine, there-
fore cherifn what is thine : So for the whole
Churcfuhepleaisgood ; the Church is thine,
fence it, water ir3defend it, keep the wilde bore
out of it.Therfore the enemies thereof fball one ,
day know what it is to make a breach upon
Gods vineyard. In the meanetimejet us labour |
to keep our hearts as a garden, that nothing that
dcfileth may enrer.In which refpedsthechurch
is compared to z garden ^ upon which Chrift
commands the North and South-wind fall the
means of Grace)^ blow.

But to what end rmtjl thefe winds blow upon the
Garden ?

lhat the Spices theretf may flowMt.

The end of this blowing is you tec, That the Spi-
ces thereof may flow out ;good things in us lie dead
and bound up,unleflTe the Spirit let them out. We
ebbe and flow >cpen andjhut,as the Spirit blowes upon 1

m^withoutblowing^no flowing. There were graci-
ous good things in the Church,butthey wanted
blowing up and further fpreading, whence we
may obfcrve,That>

We neednot only grace to put life into m at tbefirjl,
but likewife grace to quicken and draw forth that
gracethat we have. This is the difference betwixt
mans blowing and the Spirits 5 man when he
£fc»?6j( if grace be not there before) fpends all his
labour upon a dead coale, which he cannot make
take fire. But the Spirit firft kindles a holy fire,
and then increafes the flame. Chrifthadin the
ufe of meanes wrought on the Church before,
and now further promoteth his own worke. We
rauft firft take in, and then fend out -, firft, be ci-
fternes to CGntaine$andthen,conduits to convay.
The w/W firft blowes, and then the Spices of the
church flew cut , we arefirflfweet in our [elves ? and
then fweet to others.

Whence we fee further, That,rV is not enough
to be good in our [elves \ but cur goodnejfe mufl flow
out-jXm. is,growmore ftrong, ufefull to continue
and ftreame forth for the good of others. We
muft labour to be (as wasfaid of John) burning
and fhining Qhriflians : for Chrift is not like a
boxeof oyntment fhut up and not opened, but
like that boxe of oyntment that CMary powred
out, which perfumes all the whole houfe with
the fweetntfle thereof : For the Spirit is herein
like wind : itcarries the fweet favour of grace to
others. A Chriftian fo foon as he finds any root-
ing in God, is of a fpreading difpofition, and

C 2 makes

SfiRM.L

Obferv,

Ohftrv.

Rev.i.8.

Tktt the Spices thereof may flow out*

Sbrm.I.

Philcm.io.

makes the places he lives in the better for him.
Thewhole body is the better for every good
membcr^aswefecin OnefimtK.The meaneft per-
fons when they become good, areufefulland
profitable ; of briers become flowers; the very
naming of a good man cafts a fweet favour, as
prefenting fome grace to the heart of the hearer.
Tor, then we have what we have to purpofe 5 when
ethers have cccafton to blejfe Godfor w,for conveying
comfm to them by us. And for our furtherance
herein, therefore, the winds are called upon to
awake and blow upon Chrifis Garden.

That the Spices thereof may flow out.
HenceHve fee alfo,That,^*r* once God begins,
he goes on >and delights toadde encouragement to en-
couragementjo maintain e new fetters up in Religion:
and doth not only give them aftock of grace at
the beginning, but alfo helps them to trade 5 He
is not only ^Jlpha,bvX Omega unto them : The
Beginning ^TiA. the Ending. He doth notonely
plant graces, but alfo watereth and cherifheth
them: where the Spirit of Chrift is,it is an encou-
raging Spirit: For not only itinfufeth grace, but
alio ftirs it up, that we may be ready prepared
for every good worke, otherwife we cannot doe
that which we are able to doe, the Spirit muft
bring all into exercife, elfe the habits of grace
will lie afleep ; we need a prefent Spirit to doe
every good : not only the power to will,butthe
will it fclfejand not only the will,but the deed is
from the Spirit. Which fhouldftirusuptogoe
o Chrift, that he may ftir up his owne graces in
us,that they may flow our. Let

Let my Beloved come into bis Garden.

_- — i-

Let us labour theB in our felves to bcfullof
goodnefle, that fo wc may be fitted to doe good
roall: as God is good and does good to all, fo
muft weftrivetobe as like him as may be. In
which cafe for others fakes, we muft pray, that
God would make the winds to blow out fully
upon us, That our Spices way flow out for their
good.For a Chriftianin his right temper thinks,
that he hath nothing good to purpofe, but that
which does good to others. Thus far of Chrifts
Command to the North and South- wind to awake
and How upon hts Garden, That the Spices thereof
may flow out. In the next place we have,

2. Chriflt Invitation by the Qhurch U come into

his Garden.Wkh the Endthcxcoi^To eat his

pleafant Fruits.
Which words fhew,7^ Churches further defire
| of Chrifts pre fence to delight in the graces of his own
Spirit in her. She invites him to come and take
delight in the Graces of his owne Spirit. And
(he calshim Beloved, becaufeall her love is, or
fliodld be imparted and fpentonChdft, who
gavehimfelf to a curfed death for her. Our love
(hould run in ftrength no other way,therfore the
Church cals Chrift her Beloved. Chrift was
there before, but fhe defires a further pretence of
himjwhence we may obferve^That,

Wherefoever grace u truly begun and ftirred up,
then is ftill a further defire offhrifts prefence,tn&
approaching daily more and morcnearetoche
foule3the Church never thinks him near enough
to her, untill fhe be in heaven with him. The
_^ C 3 true

Vfi.

Obfcrv.

Seri*. I.
Rcv.22.17.

RtafA*

Vfi-

L -Let my Belcved ccme into his Garden.

true Spottfe and Bride al waves (unleffe in deferti-
onandttmptation)cryeth^w Lord Ief^.Come
quickl}. Now thefe degrees of Ckrifts approa-
ches to the foul until! his Second Comming are,
That he may manifest himfeifemore and more
in defending , comforting and enabling his
Church with Grace^evety Further raanifeftation
of his prefence, is a further Camming.

But why is the Church thus earneft «?

Fitft, becaufe grace helps to fee our need of
Chrift, and fo helps us to prize him the more 5
which high eiteeme breeds an hungring earneft
dt fire after him, and a defire of further likeneffe
and futablenefTe to him.

Secondly, becaufe the Church well knowes,
That when Chrift comes to the foule, he comes
not alone,but with his Spirit, and his Spirit with
abundance of peace and comfort. This fhee
knowes what need (he hath of his Prefence, that
without him there is no comfortable living : For
wherefoeverhcis, he makes the foule a kind of
Heaven,and all conditionsof lifecomfor^able.

Hence we may feet hat thofe that do not defire
the prefence of Chrift in his Ordinances, are fit
is to be feared) fuch as the mwd of the Holy-
Ghoft never blew upon.Thereare fomeof fuch
a difpofition,as they cannot endure the prefence
of Chrift.-fuch as Antichrift and hislims3whom
the prefence of Chrift in his Ordinances blalts
and confumes. Such are not onely prophane and
worldly perfons,but proud hypocrites>whoglo-
ry in fonuhing of their owne,and therefore their

hearts [

And eat bis pfeafant fruits.

hearts rife againft Chrift and his Ordinances, 3s!Se^m.
laying open, and fhewing their emptinefieand
carnalneflTe. The Spirit in the £/<?#/£ is alwayes
faying to Chrift, come. It hath never enough of
him , he was now in a fort prefent : But the
Church(afterit is onccblowneup) isnocfatisfied
without a further pretence. Ic is from the Spirit,
thatwedefire more of the Spirit, and from the
prefence of Chrift, thatwedefire a further Pre-
/ fence and Communion with him. Now,

The End and Reafon why ChriH is deftredby the

Church to come into his Garden^ Is,
[Teeat his pleafant fruits -] that is, to give him
contentment. And is it not fit that Chrift fhould
eat the fruit of his owne vine, have comfort of
his owneGW^totafte of his owne fruits? The
onely delight Chrift hath inthe world, is in his
Garden: and that he might take the more delight
init,hemakesitfruitfull,nnd thofe fruits are pre-
cious fruits, as growing from plants fet by his
owne hand, relifhingof his owne Spirit, and fo j
fitted for his taft; Now the Church knowing
what fitted Chrifts taftbeft, and knowing the
j fruits of grace in her heart, defireth that Chrift
j would delight in his own graces in her,and kind-
ly accept of what fhe prefented him with :
Whence we fee, That,

A gracious heart ts privy to its owne grace and fin- obferv,
cerity,whenit is in a right temper • and fo far as it is
privy, is bold with Chrift in a fweet and reverend
manner. So much fincerity/o much confidence;
If our heart co ndemne us not of unfineerity, we

C 4 may

Cant. I 4.

Reafin I I

CoKi.f^iOi

And eat his $le a f ant fruits*

may in a reverend manner fpeake boldly to
Chrift : It isnotfitthcrefhouldbe ftrangenefle
betwixt chrift and his S/><w/^neither indeed will
there be, when Chrift hath bhwne upon her, and
when (he ison the growing hand.

ButmarketheOrd r.
Firft, Chrift blcwes, and then the Church fay es, '
Come : Chrift begins in love, then lovedrawes!
lovc^Chrift drawes the Church, and fhe runnes
af:er him. Thejire of love melts more then the fire of
affliction.

Againe,we may fee here in the Church a care-
fulneffe to pleafe Chrift ; as it is the duty, fo it is
thedifpoficionofthc Church of Chrift to pleafe
her Husband.

The Reafon is, Firft,our happineffc ftands in
his contentment, and all cannot but be well in
that houfe, where the husband and the wife de- !
light in,and make much of each other.

And again, after that the Church hath denied
her felfe and the vanitiesofthe world5entring in-
to a way and courfe of mortification, whom elfc
hath fhe to give her felfe to, or receive content-
ment from * Our maner is to ftudy to pleafe men
whom we hope to rife by, being carefull that all
we doe may be well taken ofthem.-as for Chrift,
we put him off with any thing : If he likes it,
fo it is -j if not, it is the beft that he is like to
have.

Oletustakethe Apoftles counfell, Colojf.i.9.
To labour to rvalke worthy of the Lord^&c. unto all
weU-pleaftngfncreafing in knowledge, and fruitful-

neffe

neffein every good mrke. And this knowledge
muft not only be a gencrall wifedeme in know-
ing truths, but a fpeciall under/landing of his
good will to us, and our fpeciall duties againe to
him.

Againe,that we may pleafe Chrift the better,
labour to be cleanfed from that which is offen-
five to him : let the fpring be cleane. Therefore
the Pfalmift defiring that the words of his mouth
and the meditations of his heart might be accep-
table before God, firft begs clean fingfromhis fe-
cretfins*

And ftill we muft res*iember,rhat he himfelfe
muft worke in us,whatfoever is well-pleafing in
his fight,that fo we may be perfed in every good
thing to doe his will, having grace whereby we
may ferve him acceptably. And one prevailing
argument with him is, that wedefirc to be fuch
as he may take delight in, The upright are his de-
light. It cannot but pleafe him when we defire
grace,for this end that we may pleafe him. If we
ftudy to pleafe men in whom there is but little
goodjfliould we not much more ftudy to pleafe
Chrift the fountain of goodnefle? Labour there-
fore to be fpirituall 5 for to be carnally minded is
death ,and thofe that are in the fie ft cannot pleafe God.

The Church dt fires thrift to come into his garden,
to eat his pleafant fruits. Where we fee , The j
Church gives all to Chrifl : The Garden ishh, the
Fruit his, the fleafantneffe and precioufnejfe of the
Fruit ishis. And as the fruits pleafe him, fothe
humble acknowledgment that they come from

him,

Pfal.l9.i*«

Rom. 8.6.

Obfevv.

Se&m. I.

2 Chron,

Vfi.t

And eat his plea] ant fruit s9

him, doth exceedingly pleafe him. It is enough
for ustohave thecomfortjechim have the glo-
ry» It came from a good Spirit in David, when
hefaid, of thine owne Lord / give thee j&c. God
accounts cheworkesand fruits that come from
us to be ours, becaufe the judgement and refolu-
tion of; wilLwhereby we doethem is ours. This
he doth to encourage us 5 but becaufe the grace
whereby we judge and will aright comes from
God. It is our duty to afcribe whatfoever is good
in us>or comes from us, unto him : foGodfhall
lofe no praife, and we lofe no encouragement.
The imperfe&ions in well-doing are only ours,
and thofeGhrift will pardon, as knowing how
to beare with the infirmities of his Spoufe,being
the weaker vejfeli

This therefore fliould cheere up our fpirits, in
the wants and blemifhes of our performances.
They are notwithftanding, precious fruits in
Chrifts acceptance, fo that we defire to pleafe
him above all things, and to have nearer com-
munion with him : fruitfidnefie untopleafingneffe
may Jlandmth imferfeffions, fo that we be fenfi-
ble of them, and aftnmed for them. Although
the fruit be littlcyet it isprecious,there is a blef-
fing in it. Imperfections help us againft tentati-
ons to pride,not to be matter of difcouragement
which Satan aimesat. And as Chrift commands
the North and South-windto blorv for cheriihing :
fo Satan labours to ftirupanB*/? pinching wind,
to take either from endevour,or to make us heart
lefle in endeavour.Why fhould we think bafeiy

And eat his pleafant fruits.

Rcv.8,j.

Heb.p, ij.

of that which Chrift thinks precious i Why Ssem.L
fhould we thinkcrhsroffenfive which he counts
as inccnfc?We nsufl not give falfe witnefle of the
workecf grace incur hearty but bleffe God that
he will work any thing in fuch polluted hearts as
ours. What though as they come from u«, they
have a relifh of the old marketing he takes them
from us, and fer fumes them with his owne fweet 0
dors So prefents them unto God. He is our High-
Priejl:\vhich makes all acceptable, both Perfons,
Prayers and Performances , fprinkling them all
with his bloud.

To conclude this Point, let it be our ftudy to
bciniocfi a condition wherein we may pleafe
Chriftjand whereas we aredaily prone to offend
him, let us daily renew our covenant with him,
and in him -> and fetch encouragements of well-
doing from this, that what we doe,isnotonely
well-plesfingunto him, but rewarded of him.
Atfd to this end defire him, that he would give
command to North and South > to all fort of
meanest to be effectual], for making us more
froitfull,that he may delight in us as his pleafant
Gardens 5 and then what is in the world, that we
need much care for,or feare *

Now upon the Churches Invitation for Chrifi
to come into his Garden, followes his gracious
anfwer unr o the churches VefreM the firft verfc
of this fife Chapter,,

Cant. V.I.

Jam come into my Garden^ my Sister, my S$oufet
J have gathered my myrrhe mth my Jpice: I have ea-
ten

And eat bis pleafant fruit s%

ten my honey combe with my honey : I have drunk my
wine with my milke^eat o friends >drinkt, yea drinke
abundantly fi beloved.

Which words containe in them,
An anfwer to the Defire oft he church, in the Ut-
terpart of the verfe formerly handled: Awake
thou North-wind,and come thou South,8cc,
Then Verf%. is fet forth ,Thefecurc eft ate of the
Church at this time, I fteep, but my heart waketh, in
letting downe whereof,the Holy-Ghoft here by
Solomonihewes likewife,

The loving Inter courfe betwixt chrift and the

Church one with another.
Now Chrift upon the fecure eftate and condi-
tion of the Church defires her, To open unto hi m7
Ver.i. Which defire and waiting of Chnft is put
off and fleighted with poorc and (lender excu-
ks,Fer^. I have put off my coat, how fhaSlputit
on:8zc.

Thefucceffeofwhichexcufesis, that Chrift
feemes to goe away from her (and indeed to her
fight and fenfe departs) Ver.6. I opened to my Be-
loved) but my Behvedhad withdrawn himfelfe^&cc.
Whereupon (he layes about her,is reftlefle, and
enquires after Chrift from the watchmen, who
mifufe, wound her ,and take away her vaile from her,
Fer.j.

Another Intercourfe in this Chapter here is,
T hat the Church for all this gives not over fear ching
after chrift : But asks the Daughters of Ierufalem,
what was become of her Beloved, Fer. 8. and
withallinafew words,but full of large cxpref-

fion,

I am come into my Sard en.

fion,fhe relates her cafe unto them, That/he was
fickeoflove ; and fo charged them to tell her Bele
\vedjftheyfndhim.Whetupon a queftion is mo-
\ ved by them,touching her Beloved, Ver. p. What is
\ thy Beloved more than another Beloved? She takes
j occafion(being full of love) which is glad of all
occafions tofpeakof her Beloved, to burft forth
into his Praifes, by many elegant ExprdTions,
yer.io>u,i2>8cc.

i. In generally fettinghim atalargediftance,
beyond comparifon from all others ,to be
The chiefift often thou fan d, Ver. i o .
2. In particular , Ver.*i» &c. His head is as

moB fine gold%8zc*
The lflue whereof was, That the Daughters of
lerufalem became likewife enamoured with him3

Chap. 6a .and thereupon alfo enquire after him:
Whither is thy Beloved gone, o thou fair ejl among

women, &c. Unto which demand the Church

makes anfwer, chap.6.2. and fo ¥&•$* ofthat

Cha-pter, makes a confident triumphant clofe

unto all thefe grand paffages forenamed./^^^y

Beloveds, and my Beloved is mne,8tc. all which

will better appeare in the particulars themfelves.

The firft thing then which offereth it felfc fo
our confederation \$,Chrifts anfwer to the churches
Invitation,Chzp.4.i6.

lam comeinto my Garden, my Sifter, my SpoufeJ
have gathered my myrrhe with my fpice-,1 have eaten
my honey -combe with my honey $ I have dmnkemy
wine with my milkc7Eat 0 friends, drinke,yea drink
abundantly o beloved* In which verfe we have,

1. Chrijls

Serm.I.

I« ■ ' If

3°

Sir &?. I.

Th: Order of
Gods hearing
Iti Chunk*

Obferv.

lam come into my Garden,

i. chrifts anfwer to the Churches petition [/

am come into my Garden]
2. A Compellation, or Defcription of the

Church [_My Sifter, my Spcufe.]
5, chrtjls acceptation of what he had gotten
I there, £/ have gathered my mjrrhemthmy j

Jpice^I have eaten my honey -combe with my
honey."]
4. There is an invitation of all Chrifts friends
to a magnifique abundant feaft, [Eat O
friends, drinke, yea drinke abundantly, 0 be-
loved '.]
For the firft then, in that Chrift makes fuch a
reall anfwerunto the Churches Invitation, lam
come into my Garden, &c. We fee, That Chrift
comes into his garden. JTis much that he that
hath heaven to delight in,will delight to dwel a-
mong the fons of finfull men^but this he doth for
us,and fo takes notice of the Churches Petition.
Let my Beloved come into his Garden, and eat his
\pleafant fruit . The right fpeech of the Church
that gives all to Chrift, who when fhe hath made
fuch a Fetition,heares it. The Order isthis.

Firft of alL God makes his Church lovely,
planteth good things therein, and then flits up in
her good dt fire^both fitnefle to pray from an in-
ward gracious difpofition,and holy defires : af-
ter which, Chrift hearing the voice of his owne
I Spirit in her, and regarding his owne preparati-
ons^ anfwers them gracioufly .Whence, in the
I firft place we may obferve,That,

God makes us good, Jlirres up holy defires in us-

and

J am come into my Garden.

andthen an fivers the de fires of his holy Spirit in us,
A notable place we have for this, Pfal. 10.17.
which ftewes how God firft prepares the heart
to pray,and then heares thefe defires of the foule ^Tay^
ftirred up by his owne Spmt,Lcrdjthou haft heard]
the d'ftresoftbe humble • none are fie to pray but j
the humble, fuch as difecrne their owne wants: !
Thou wilt pref are their hearts, thou wilt make thine
eareto heare.So jR0m.%.2 6. It is faid, Likewifethe
Spirit alfo helpeth our infirmities • for, we know not \
what wefljouldpray for as we ought-Jbut the Spirit it \
felfemakethinterceffionfor ut,with growings which
cannot he uttered. Thus the Spirit not onely ftirres
up our heart to pray^but alfo prepares our hearts
untoit.EfpeciallyDthis is neceflfary for us, when
ourthorghtsareconfufed with trouble, griefe,
and Paffions, not knowing what to pray. In this
cafe the Spirit dilates the words of prayer 7 or
elfe,ina confufion of thoughts fums up all in a
volieof fighesand unexprciTiblegroanes, Thus
it is true, that our hearts can neither be lifted up
to Prayer, nor rightly prepared for it, in anyj
frame fitting jbut by Godsowne Spirif.Nothirg
is accepted of God toward heaven & happines,
but that which is fpirituall 5 all faving and fan&i-
fying good comes from above. Therefore God
mull prepare the heart, ftirre up holy defires>di-
(Sate prayer : muft doe all in all, being our Alpha
and Omega.

Now, God heares our prayers. lr\K&,hccaufethe
Materials of thefe holy defire* aregesdinthemfelves,
and fi cm the Perfonfrom whence they come, his Belo-
ved

Se«m.I.

How the heart
^preparedto

Re y. 1.6.

Why God
heares our
prayers,
Reafon 7 ;

7% \ I am come into my Gar den. I

Serm.I. \ ved Sf>oufe,zs it is,Cdtf. 2. 1 4. where c^? defi-
ling to heare the voice of his church, faith, Let
me fee tfjy countenance \andlet we he are thy voice^for
frvect is thy voice, and thy countenance is comely. ,
Thus the voice of the Spoufc is i weer,becaufe it is :
ftirred up by his ownc Spinr, which burnes the
Incenfe, and whence all comes which is favingly
good. This offering up of our prayers in the
name of Chrift, is that which with his fwect o-
Rcr 8.*. ^ors perfumes all our Sacrifices and Frayers , be-
caufe being in the Covenant of Grace, Godre-
fpe<5ts whatfoever comes from us, as we doe the
defires of our near friends.

And then againe,Gcd hearcsour Prayerr,2?^
caufe he looks upon us ^ we are in cleciion and choice \
ofGodthe Father who hath given us to him. Not
only as in the neare bond of marriage^ husband
and wife 5 bat alfo as he hath given us to Chrift,
which is his plea unto the Father,/^. 17 6. Thine
they were ttheu gave ft them me, See. The defires of
the Church plcafe him, becaufethey are ftirred
up by his Spirir,and proceed from her that is his:
whefe voice he deligrrstoheare, and the pray-
ers of others for his Church are accepted, be-
caufe they ar^for her that is his Beloved.

To confirme this further, fee Ifa.yP.g. Thai
then fialt cry ,and the Lord jhall an fxer 3 thcufhal
call> and prefently he fI)d/lfay,Here I am.&c. fo as!
foone as Daniel had ended that excellent prayer, ;
Dan r.23. the Angell telleth him, ^At the beginning ofthy\
{fi(pplicattons the decree came forth fee. So becaufe j
he knows what to put into our hearts.he knowes J

our *

1 am come into my Garden,

our defires and thoughts. And therefore accepts
of our prayers and heares usjbecaufe he loves the
voice of his owne Spirit in us. So it is faid,Heful-
fls the defires of them that feare him$ and he is neare
to all that call upon him, to all that call upon him in
truth. And our Saviour he izith,t^ske andyefhall
receive&c, Sowehaveit,i Ioh.^.i/^.^ndwe
know if we aske any thing according to his will, he
heareth us.

Let it therefore be a Angular comfort to us,
that in all wants, fo in that of friends, when we
have none to goe to, yet we have God to whom
we may freely powre out our hearts ,there being
no place in the world that can reftraine us from
his prefence, or his Spirit from us, he can heare
us and help us in all places. What a blefled eftate
is this t None can hinder us from driving this
trade with Chrift in heaven.

And let us make another ufe of it likewife, to
be a means to ftirre up our hearts,?*? make ufe of our
friviledges. What a prerogative is it for a favou
riteto have the Eare of his Prince, him we ac-
count happyrfurely he is much more happy ,that
hath Gods eare,him to be his Father in the cove-
nant of grace:Him reconciled, upon all occafions
to powre our his heart before Him,who ismerci-
full and fiithfull, wife and mofl able to help us.
Why are we dtfeouraged therefore ? and why are we
caftdowne? when we havefucha powerfull,and
fucha gracious God to goe to in all our extremi-
ties. He that can pray, can never be much un-
comfortable.

D So

Sbrm.L

Cant, 2.14.
pral.i45.18,

Mat.7.7.
Vfeu

Vfei\

Plal 42 ulc.

Serm.I.
Vfe.l.

lam come into my Garden.

Tbegreatefi
lojfe ojaU,

Cafes tvlerein
one u unfit to
fray.

A firong mo-
tive to fanttifi-
cation.

So likewife, itfhouldftirreusuptokeepour
peace with God, that Co we raayalwaycs have
acceffe unto him, and communion with him.
Whatapitifullcafeisitto lofe other comforts,
and therewith alfo to be in fuch a ftate, that we
cannot goe to God with any boldneffe < It is the
greateft loflc of all, when we have loft the fpiric
of Prayer. Forifwelofeotherthings,wemay
recover them by Prayer. But when we have loft
thisboldneffe to goe to God , and are afraid to
looke him in the face (as malefa&ors the Iudge)
thisisawofulleftate.

Now there are diverge cafes wherein the foule is
not in a ft ate fit for Prayer. As that firft, P fat. 66.
18. if I regard iniquity in my faart, the Lordmll
not regard my Prayer. If a man hath a naughty!
heart, that purpofeth to live in any finne againft
God, he takes him for an enemy, and therefore
will not regard his Prayer. Therefore we rauft
comewitharefolute purpofe, to breakeoffall
finfull courfes, and to give up our felves to the
guidance of Gods Spirit. And this will be a for-
cible reafon to move us therunto,becaufe folong
as we live in any knowne fin unrepented of, God
neither regards us nor our prayers. What a fear-
jfull eftate is this,that when we have fuch need of
Gods favour in all eftates •> in ficknefTc,the houre
of death, and in fpirituall temptation, to be in
fuch a conditions that we dare not go to God?
Though our lives be civill, yet if we have falfe
hearts that feed themfelves with evill imagina-
tions, andwithapurpofeof finning (though we

aft I

-^ A - \ m 1 1. 1

/ am come into my Garden,

I V

Sekm.I.

Prov. ig.

Mat.6,i*,

a& it not)chc Lord will not regard thcpraycrsof
fuchan one,they arc abominable {The very facri-
fice of the wicked is abominable.)

Another cafe is, when we will not forgive others.
We know it is direftly fetdowne in the Lords
Prayer. Forgive us our trefpaffes,as we forgive
them that trefpafe againft us • and there is further
added>Ver. 1 5 .If you forgive not men their trefpaf-
fesy neither will your heavenly Father forgive you.
If our hearts tell us we have no difpofition to
pardon, be at peace and agreement, then we doe
but take Gods Name in vaine,when we ask him
j to forgive our fins, and we continue in envy and
malice. In this cafe God wil not regard our pray-
ers ,as it is faidjl care not for your Pray crs,or for
anyferviceyouperformetomc.-why t For your
hands are full of blond : you are unmercifuil,of a
cruell fierce difpofition, which cannot appeare
before God rightly, nor humble it felfe in pray-
ei:If it doth,its owne bloudy and cruell difpofi-
tion will be objefted againft the prayers, which
.are not mingled with faith and love, but with
wrath and bitter mfe. Shall I look for mercy that
have no mercifull heart my felfe^Can I hope to
find that of God, that others cannot finde frdm
me > An unbroken difpofition which counts
Pride an ornament,that is cruell and fiercest can-
not goe to God in prayer:For whofoever would
prevailewith God in prayer, muft be humble ;
for our fapplt cations mujl come from ahvingpeace* | pfal-7$*
able difpofition where there is a refolmion again si all
fin. Neitherisitfufficienttoavoid^r^/^ and
\ D 2 malice

Ifa.i.
Ifa.65.

*rf

Serm.I*

Queft.

Anfto.i.
2.

Hoiv to tylQlV
when God
beares our
prayers,

J am come into my Garden.

mdice againft thefqbutwe muft look chat others
have not caufe to grudge againft us, as it is com-
manded, (JWat^.z?;. If thou iring thy gift to the
altar, and there remembreji that thy Brother hath
ought again jl thee .-leave there thy gift he fore the al-
tar > and goe thy way ; fir ft he reconciled to thy Bro-
ther >and then come and offer thy gift. So that if we
do not feck reconciliation with men unto whom
we have done wrong, God will not be reconci-
led to us,nor accept: any fervice from us.

If then we would have our prayers, and our
Perfons accepted, or refpe&ed, let us make con-
ference of that which hath bin faid, and not lofe
fuch a blefled priviledge as this is,that God may
regard our prayers. But here may be asked,

How phalli know whether God regard my prayers
or not ?

Firft, When he grants the thing prayed for, eren-
largeth our hearts to fray fiilL It is a greater gift
then the thing it felfe we beg, to have a fpirit of
prayer with a heart enlarged : For as long as the
heart is enlarged to prayer, it is a figne, that God
hatha fpeciall regard of us, and will grant our
petition in the beft and fitteft time.

When he anfwers us in a better and higher kind,
as Paul when he prayed for the taking away of
the Prick of the flefli, had promifes of fufficicnt
grace.

When againe, He gives us inward peace, though
he gives not the thing : asPhiLq+'j. In nothing he
carefull,hut in all things let your requejls be made to '
God pith prayer and } thanksgiving.

But

I am come into my Garden*

Butfomtimes he doth not anfwer cur re que (is.

It is true he doth not, but the peace of God which
paffeth all ' under ft an ding guar ds our hearts & minds
in the knowledge and love of God, Sothough he an-
fwers not our prayers in particularly^ he vouch -
fafes inward peace unto us,affuring us that it (hall
go well withus,though not in that particular we
beg. And thus in not hearing their prayers, yet
they have their hearts defire, when Gods will is
made knowne. Is not this fufficienc for a Chrifti-
an> either to have the thing, or to have inward
peace, with aflurance that it fhall goe better with
them,then if they had it; with a fpirit enlarged
to pray, till they havethe thing prayed for * If
any of thefe bc3God refpefts our prayers.

Again,in that Chrift is thus ready to come un-
to his Garden upon the churches Invitation, we
may further obferve,That,

Chrift vouch fafes his gracious Pre fence to his chiU
dren upon their defire of it.

The point is cle3re3from the beginning of the
world, the Church hath had the prefence of
Chrift alway:For, either he hath been prefent in
Sacrifices, oxvci fome other things, fignes of his pre-
\fencc>zs inthe Buft^ or fome more glorious- mani-
feftationof his prefence, the ^irke, and in the
Cloud,zndPi/Iarofjire, and after that more glori-
oufly in the Temple : he hath ever been prefent
with his Church in fome figne or evidence of
his prefence , he delighted to be with the chil-*
dren ofmen. Sometimes beforethat,fometimes
he affumed a body, and afterward laid k downe j

Serm.I.

Obfcrv.

Exod.?.2»
Exod.z5.2a.
Exod i^ 21.

ngaine

Sfl&M. I.

PCaUj.

I df» tow* i»to WJ Garden,

That the
Church ii car-
ried from defire
to defire,

I -

againe untill he came indeed to take our nature
upon him never to leave it againe. But here is
mcmt,a fpirituall prefence mofi of all -y whichthe
Church in fome fort ever had : nowdefires,and
he offers5as beings God bearing prayer. And to in-
fiance in one place for all, to fee how ready
Chrift hath al vvaies been to (hew his prefence to
the Church upon theirdefire. Whatelfeisthe
burden of the 107. Pfalme, but a repetition of
Gods readineffe to lhew his prefence in the
Church,upon their feeking unto him, and unfai-
ned defire of it, notwithftanding all their mani-
fold provocations of him to anger,which is well
fummed up,Ffal. io6.^.CMany times did be deli-
ver them, but they provoked him with their conn fell x
and werebrought low for their iniquity. Nevertheles,
he regarded their affliction when he heard their cry.
I: doth not content the Church to have a kind
of fpirituall prefence of Chrift ; buc,/> is carried
from defire to defireyx\\ the whole defire beaccom-
plifhedrFor^/ there are gradual! 'pre fences ofQhrifl,
Jo there are fut able de fires in the Church which rife
by degrees. Ckrii was prefenr, i.by his gracious
\ Spirit. And then,2.more gracioufly prefentin
J his Incarnation, the fweeteft time that ever the
Church had from the beginning of the world
untill then. It being the defin of nations ^ for the
description of thofe who lived before his com-
ming,isfrom^ waiting fit the confolation of if
Paeljhzt is, for the firft comming of Chrift. And
then there is a third and more glorious prefence
of Chrift.that all of us wait for, whereby we are

defcribed

J am come into my Garden.

defcribed to be fuch, as wait for the comming of
chrifi 5 for the foule of a Chriftian is sever fatis-
fied untill it enjoy the higheft defire of Chrifts
prefence, which the Church knew well enough
miift follow in time. Therefore ftie efpecially
defires this fpirituall prefence in a larger and ful-
ler meafure, which fhe in feme meafure already
had. SothenChrift is gracioufly prefentinhis
Church, by his holy Spirit. / wiU he with you
(faith he) unto the end of the world. It is his pro-
mife.,when I am gone my felfe $ I will not leave
you ccmfertlejfey but leave with you my Vicar-
Generalise Holy Spirit ,the Comforur)viho fhall
be alway with you. But,

Howjball we know that chrijl is frefent in us f
To know this, we fhall not need to pull him
from heaven, we may know it in th@ Word and
Sacrament s> and in the Communion of Saints 5 for
thefe are the conveyances whereby he manifefts
himfelfitogether with the worke of his own gra-
cious Spirit in us ; for as we need not take 1 he Sun
from Heaven to know whether ornot it be up>or
be day,which may be known by the lighcheate,
and fruitfulneffe of the creature : And as in the
Springy we need not looketo the Heaven to fee
whether the Sun be come near us or not^for loo-
king on the Earth, we may fee all greene, frefh,
lively,ftrong and vigorous. So it is with the pre-
fence of Chrift, we may know he is prefent, by
that light which is in the foule, convincing ustof
better courfes to be taken of a fpirituall life, to
know heavenly things , and the difference of

D 4 them

Serm, j

Mat.aS,

lohn 1 6.

H.0& to fyon?

that Chrifi u
prefent in ut.

4°

Serm. I.

lam come into my Garden.

That wlerc
Cbrifl is pre-
fentjhere hea-
ven U in [om
degrees.

Dan.3,

them from eav:hly,andto fee a price upon them.
When there is together with light, a heat above
nature. The affc&ions are kindled to love the
beft things,andtojoyinrhem.

And when together with heate there is (Irength
and vigor to carry us to Jpirituall duties, framing us
to a holy communion with God, and one with
another.

And liketvife,when there is every way cheerful-
neffe and enlargement of Sprit 3 as it is with the
I creature when the Sun approaeheth.Vox thefe cau- (
fes the Church defires Chrift,that {be may have j
more light, life, heate, vigor, ftrengrh, and that
fhe may be more cheerfull and fruitfull in du-
ties. The foule when it is once made fpirituall,
doth ftill defire a further and further prefence of
Chrift,tobe made better and better.

What a comfort is this to Chriftians, that'
they have the prefence of Chriftfo far forth, as
(hall make them happy, and as the earth will af-
ford. Nothing but Heaven (or rather chrifi in Hea~
ven) it felfe, will content the childe of God. In the
meanetime his prefence in the Congregation,
makes their foules (as it were) Heaven. If the
Kings prefence3who carries the Court with him,
makes all places where he is a Court : So chrifi \
he carries a kindeef heaven with him 5 wherefoever
he is Jo is prefence hath with it, life, light, comfort,
\ftrength and all. For one beame of his counte-
nance will fcatter all the clouds of griefe what-
foever. It is no matter where webe,fo Chrift be
Jwithus. If with thcthree children in a fiery fur-
nace,

1 am come into my Garden

nacCjit is no mattery/* fourth be there alfo. So, if
Chrift be with us, the flames nor nothing {hall
hurt lis. If in a dungeon,as Paul and Sytas were^Tf
Chrifts prefence be there by his Spirit to en-
large our foules, all is comfortable whatfoever.
It changeththe nature of all things, fweetneth
every thing, befides that fweetnefle which it
brings unto the foule,by the prefence ofthe Spi-
rits we fee in the Acts., when they hadreceivedthe j
BolyGhoftmore abundantly, they cared not what |
I they fuffered, regarded not whipping; my,w:re
i glad that they were accounted worthy to fuffer any
thing for Chrift. Whence came this fortitude ?
from the prefence of Chrift, and the fltwforter
which he had formerly promifed i

So let us have the Spirit of Chrift that comes
from him , then it is no matter what our conditi-
on be in the world-.upon this ground let us feare
nothing that (ball befall us in Gods caufe, what-
foever it is. We (hall have a fpirit of prayer at the
worft. God never takes away the fpirit of Sup-
plication from his children,but leaves them that,
untill at length he pofTeffethem fully of their
defires.In all Chrifts deUies^ox us looke unto the
Caufe 5and to our Carriage therein:Renew our Re-
pentance, that we may be in a fitftatetogoeto
God, and God to come to us. Dcfire him to fit
us for prayer and holy communion with him,
that we may never doubt of his prefence.

Aa.iMt/

A£ f.j£.

That having
Chrifts pre-
fence, we need
feare nothing.

THE

Serm. II*

Thefecond Sermon,

7
ve

Iohn 10.17. *

Cant. V.I.

I am come into my Garden, my Sifter, my Spoufe :
have gathered my Myrrh with my Spice : I ha-:
gathered my honey -combe with my honey : I bd'v
drunke my wine with my milke : Eat 0 friends,
dr inhere a drink e abundantly ,0 beloved1.

His fong is a mirror of Chrifts love,
Adifcovery of which wc have in
part in this verfe. Wherein Chrift
accepts of the invitation of the
v Church, and comes into his Gar-
den j and he entertaines her with thetermesof
Sifter and Spoufe. Herein obferve thedefcription
of the Church,and the fweet Compellation[3/y
Sifter, my Spoufe.*] Where there is both affinity
and confanguinity, all thebonds that may tye us
to Chrift3and Chrift to us.

1. His Sifter, by blond.

2. Bis Sponfejbf Marriage.
Chrift is our Brother, and the Church and

every particular true mctnberthercof is hisftfter.
Igoe (faith Chrift) To my Father and to your Fa-
ther,to my God andtoyourGed.Goz (faith he) and

tell

My Sifter >my Spouje.

tell my Brethren^this was after his refurre<&ion,his
advancement did not change hisdifpofition. Go
tell my brethren that left me fo unkindly^go tell
Petenhat was moft unkind of all, and moft caft
downe with thefenfe of ir. He becameour Bro-
ther by Incarnation : For, all our union is from
the firft union of two natures in one perfon.
Chrift became hone ofourhone^andflej}) ofourflefc
to make us fpiritually bone of his bone, and llefh
ofhisflffh.

Therfore^let us labour to he like to him, who for
that purpofe became like to us, Immanuell, God
with us,that we might be like him, and partake of
the divide Nature. Whom fhould we rather de-
(iretobe 1 ike then one fo greac/ogracious,fo lo-
ving i

Againe, Chrift was not aflumed to call w Bre-
thren, nor abhorred the Virgins womhe^ to be (hut
»p in thofe darke eels and (traits; buttookeour
bafe nature5when it was at the worft,and not on-
ly our nature, but our miferable condition and
icurfe due unto us. Was nothe afliamed ofus,and
' (hall we beaflumed to owne him and his caufe?
Againft this Cowardife it is a thunderbolt ,
which our Saviour Chrift pronounceth : He that
is drained of me before menjoim will 1 he ajlumedof
\hefor.emy Father, and all the holy Angels, It argues
a bafe difpofition, either for frovvne or favour to
defert a good caufe in evill times.

Again e, It is a pint of comfort to know that we
have a Brother, who is a favourite in Heaven, who
though he abafed himfelfe for us, is yet Lord

over

4?
Serm.II.

1C3.7. 14.

2 Pet. 1,4.

Mark,8,j8.

My SiUerjny Spouje*

He b. 4. 1 5 ,\ 6,

Serm. II. lover all. Unleffe he had been our brother, he
could not have been our Husband ; for Husband
and Wife fhould be of one nature. That he
might marry us. Therefore he came, and tooke
our nature, fo to be firted to fulfill the vvorkeof
our Redemption. But now he is in Heaven, fct
downattherighthandofGod : the true Iofepb,
the high Steward of Heaven, he hath all power
committed unto him,herules a!!. Whatacom-
fort isthis to a poorc foul that hath no friends in
the world, that yet he hath a friend in Heaven,
that will ownc him for his Brother , in, and
through whom he may goe to the Throne of j
Grace boldly, and powreout his foule. What a
comfort was it to Iefephs brethren,that their bro-
ther was the fecond perfonin the kingdeme i

Agiincjtjbouldie a Motive to have good chri-
fiiansin high estimation. And to take heed hew we
wrong thcmSorthciv Brother will take their part.

Aft .9.4. Said>SatU^ why perfecuteft thou me ? faith the head
in Heaven, when his members were troden on
upon earth. It is more to wrong a Chriftian,then
the world takes it for ; for Chrift takes it as done
to himttlk.^sf hfolom was a man wicked and un-
naturall, yet he could not endurethe wrong that
was done to his fitter Thamtr. Jacobs fons tookc
it as high indignity, that: their fifter thould be fo
abufed. Hath Chrift no affe&ions now he is in
Heaven, to her that is fo near him as the Chorch
isfhowfecver he fuffer men to tyrannize over her
for a while, yet it will appeare ere long, that he
will takethw Churches part, for he is our Bro-
ther. cJ* \

My Sitter \my Spoufe.

tjfrLy Sifter >my Spoufe.
The church is the Daughter of a King, begotten
of God, the Sifter, &ndSpou(eefa Ktng,btcauie
fhe is the Sifter 3and Spoujeoi Chrift ^nd the Mo-
ther of all thatarefpintuall Kings j theChurch
of Chrift is every way Roy all. Therefore,^ are \
Kings , hecaufe we are chrifttans. Hence the Holy-
Ghoft doth add here to Sifter, Spoufe: indeed ta-
king the advanragc of fuch Relations as are
| moft comfortable to fet out the excellent and
tranfeendent Relation that is between Chrift
and his Church, all other are not what they are
termed fo much, as glafles to fee better things.
Kiches,Beattty,UMArriage,Nohility,8zc. are fcarcc
worthy of their names -> thefe are but Titles,and
empty things , though our bafe nature make
j great matters of them^yet the reality andfuhftance
of all theft are in heavenly things. True Riches are
the heavenly Graces -y true Nobility is to be home
ofGodjo be the Sifter -and Spoufe of Chrift. True
pleafures arethofeofthe Spirit, which endure for
ever, and -will ftand by us, when all outward
comforts will vanifti. That my fticall union and
fweet communion is fet down with fuch variety
of expreflionSjto fhew, J hat whatfoever isfcattered
in the creature federally, is inhimintirely. He is
both a Friend, and a Br other 9 a Head, and a Hus-
hand 'to us, therefore he takes the names of all-
whence we may obferve further,

That, the Church is the Spoufe of Chrift. It
fprings out of him, even as Eve taken out of
K^idams Rib; (fo the Spoufe of 0fifi) was taken

out

Serm.H '

The Churches I
roy a tide J cent. }

Why the van
ety oj Chrift s
love to the
Church u fbdi-
verfy expref.
fid.

Obferv%

My SiUcrtmf Spouje.

A3, 20.28.

How ClriQ
muft be ta^en
ofmt

.mt. II. I0U^ of his fidc(when it was pierced) the Church
rofeoutof hisbloud and deathjfor he redeemed
it,by fatisfying divine juftice : we being in fuch a
condition,that Chrift muft redeem us,before he
could wed us. Firft, he muft be incarnate in our
Nature, beforehe could beafit husband 3 and
then5becaufe we were in bondage and captivity,
we muft be redeemed beforehe could marry us:
he fur chafed his church with his own bloud. Chrift
hath tightto us,hebought us dearly.

hgivac^another foundation of this Marriagehz-
tween Chrift and us, is Confent ; he workes us by
his Spirit to yeeld to him, there muft be confent
on our part, which is not in us by nature, but
wrought by his fpirit,&c.We yeeld to take him
upon his ovone tearmes 5 that is,that we fliall leave
our fathers houfe,ail our former carnall acquain-
tance : when he hath wrought cur confenc, then
the marriage between him and us is ftrooke up.

Some fewrefemblances will make the confi-
deration of this the more comfortable. 1 . The
Husband takes his wife under his ownename^ {he
loafing her owne name is called by his. So we
are called Chriftians of Chrift> 2 , The Wifs is
taken with all her debt >and made partakers of the Ho-
nours\and Riches of her Husband. Whatfocver he
hath is hers, and he ftands anfwerable for all her
debtsifo it is here, we have not only the name or
Chrift upon us,buc we partake of his honors,and
are Kings griefs ,and Heires mih him. Whatfo-
ever hehath,hehath taken us intothefellowihip
of it; fo that his Riches are ours, andlikcwife,

what-

Rev. x. 5,6*

whatfocver is ours, that is ill,he hath taken it up
on him,even the wrath due tousjfor he came be-
tween that and us, when he was made fin, and a
curfe for us?fo there is a blcfted charge between
Chrift and us $ his Honours and Richesare ours:
We have nothing to beft ow on him,but our beg-
gery, finnes, and miferies, which he tooke upon
him.

ihofe that bring together thefe two different far*
tiesjre the friends of the Bride 5 that is,the Mini-
fters,as ^153/^03.23. They arethe paranympht,
the friends of the Bride, thatlearne of Chrift
what to report to his Spoufe $ and fo they wooe
for Chrift,and open the Riches,Beauty, Honor,
and all that is lovely in him,whieh is indeed the
cfpeciall duty of Minifters, to lay open his un-
fearchable Riches, that the Church may know
what a husband (he is like to have,if fhe cleave to
him 5 and what anone fhe leaves, if {he forfake
him.lt was well laid in the Councell of Bafd out
ofBernardjNemo committit Sponfam fuam Vicario^
nemoenim Ecclefia Sponfm ej?:Nonc commits his
wife to a Vicar, for none is the Husband of the
Church. To be Husband of the Church is one
of the incommunicable Titles of Chrift, yet
ufurped by the Pope. Innocent thethird was the
firft that wronged Chrifts bed by challenging
the Title of SponfusJ Husband of the Church.
Bernard forbids his fcholler Eugenius this title,
EpiB.t3j<ad Eugenhm. It is enough for Mini-
fters to be friends of the Bride. Let usyeeldhim
to be Husband of the Church, that hath given

hira-

Sbrm.II.

1 Cor. 5,21.

The duty of
Minifltrs.

Se&m. II.

Ifa. 11.7,8.
Iohn $.3.

fonfoUtion.

Vxori lu non
intenditur.

My Sifter >mySpouJe.

himfelfe to fan&ifie it with wafting of water and
bloud,Epht<$.26. we are a wife of bloud to him.

In this fweet Con jun&ion,we muft know, that
by nature we are chant other wi (e then Sponfes , for
what was Solomons wife, Pharaohs daughter ? a
Heathen til (he came to be Solomons Spoufe. And
as we read in CMofesy the ftrange woman muft
have her haire cut ojf^andher nailes pared^ before
fliefhould be taken into the Church, there muft
be an alterationrfo before the Church (which is
not Heatbenifh, but indeed Hellijh by nature, and
led by the fpirit of the world) be fit to be the
Spoufe of Chrift,there muft be an alteration and
a change of nature y Chrift muft alter, renew,
purgc,and fit us for himfelfe 5 the Apoftle faith,
Eph.5.1 6 At was the end of his death, not onely
to take us to Heaven,but to fan&ifie us on earth,
and prepare us that we might be fit Sfoufis for
himfelfe.

Let us oft thinke of this neameffe between chrijl
and us (if we have once given our names to him)
and not be difcouraged for any fin or unworthi-
neffe in us Whofuesfor a debt whenjhe is married ?
Therefore anfwer all accufations thus : Goe to
Chriftjif you have any thing to fay to me, goe to
ray husbznd^GodtsjuJi^but he will not have bisju-
ftice twice fatisfed, feeing whatfoever is due there-
unto is fatisfiedby Chrifi our Husband ? What a
comfort is this tea diftrefled confcience;if finne
cannot difmay us, which is the ill of ills and
caufeofall evill, what other ill can difmay us i
He that exhorts us to beare with the infirmities

one

My SiUertmy Spouje,

one of another, and hath enjoy ned the husband
to bearc with the mfe(as the weaker vefiell)v?i\l
not he beare with his Churoh(as the weaker vef-
fell) performing the duty of an husband in all
our infirmities f

Againc, His defire is to make her better, and
not to caii her awav for that which is amiffe.
And for Outward ills ,thcy avebut to refine, and
make us more conformable to Chrift our Hus-
band, to fit us for heaven, the fame way that he
went. They have a bUffing in them all, for he takes
away all that is hurtful], he pitties, and keeps us
as the apple of his eye. Therefore, let us often
thinkeof this,fincehehath vouchfafed to take us
fo near to himfelfe. Let us not lofe the comfort
that this meditation will yeeld us. We love for
goodneflre5beauty,richcs, but Chrift loves us to
makeusfo,and then loves usbecaufe wearefoin
all eftates whatfoever.

And if Chrift Befo near its. let us labour for chafte
judgements , that we doe not defile them with er-
rours , feeing the whole foule is efpoufed to
Chrift. Truth is the Spoufe of our underftan-
! dings ; it is not left to us to be wanton in opini-
ons, to take up what conceit we will of things :
fo we ought to have chafte affe&ions, not clea-
ving to bafe things : Ic hath been oft times feen
that one husband hath had many wives, but ne-
ver from the beginning of the world, that one
wife hath had many husbands. God promifeth
to betroth his Church to him in righteoufneffe
| and faithfulneffe 5 that is,as he will befaithfull to

E her, ''

Serm.II.

1 Pet 3.7.

Zawh.1.8.

Vfil.

Veritas e(l
fpon/a inteU
lecfxi.

Serm. II*

That our affc-
ft ions are Ufa
tbeir ibjctfs.

My Sifter \my Spoufe.

fo (he {hall by his grace be faithfull co hi m,faith-
fulneffe fhall be mutuall, the Church fhall not
be falfe to Chrift : fo there is no Chriftian foule
rauft thinke to have many husbands ; for Chrift
in this cafe is a jealous husband. Take heed thcr-
fore of fpirituall harlotry of heart,for our affc&i-
ons arc for Chrift, and cannot be better beftow-
cd.In other things we lofe our love , and the
things loved ;but here we lofe not our love 3 but
this is a perfecting love, which drawesusto love
that which is better then ourfelves.Werf;?^ we
AJfettjuraffeciions are tstbeirobjeffs be : If they
be fet upon better things then our felves, they
are bettered by ir3they are never rightly beftow-
ed but when they are fet upon Chrift 5 and upon
other things as they anfvver and ftand with the
love of Chrift.For,*^/? rime love, when it is right-
ly be flowed, it orders, and regulates all other loves
wkatfoever. No man knowes how to ufe earthly
things, but a Chriftian that hath firft pitched his
love on Chrift, then feeing all things in him,and
in all them a beame of that love of his,intcnding
happinefle to him, fo he knowes how to ufe eve-
ry thing in order. Therefore let us keep our
Communion with Chrift, and efteeme nothing
more then hislove,becaufehe efteemes nothing
more then ours.

But how Jh all we know whether wi be ejftoufed te
Chrift or not ?
-«« vk.l Our hearts can tell us, whether weyeeld con-
nm to t-now if] fent to him or not. In particular, whether we
weke^M/Wjhave received him as he will be received, as a

to Cbri(t or not, ) • u

£*/#.

Anfto.i.

right

My Sifter >my Spouje.

Seam.II.

right husband 5 that is, Whether we receive him to
be ruled by him^ to make him our Head. For the
wifewhen(heyeeldstobe married, therewith
alfo furrenders up her owne will to be ruled by
her husband^fo far (he hath denied her own will,
(he hath no will of her owne. Chrift hath wife-
dome enough for us, and himfelfe too, whofe
wifedome and will muft be ours : To be led by di-
vine Truths ft far as they are difaoveredunto us>and
tofubrr.it curfelves thereunto, is afigne of a gracious
heart that is married to Chritt.

Againe, a willingnejfe to follow fhrijl in all con-
ditions as he is dt (covered in the Word. To fuffer llH^J^
Chrift to have the foveraignty in our affe&ions, j sptufeoj drift
above all other things and perfons in the world.
This is the right difpoficion of a true Spoufe.For
as it was at the firft inftitution, there rnufi be a lea-
ving of Father and Mother, and all to cleave to the
husband:fo here,when any thing and Chrift can-
not ftand together, or elfe we (hall never have
the comfort of this fweet Name.Many men will
be glad to own Chrift to be great by him 5 (but
as Saint Aufiin complaines in his time) Chrift Ie-
is not loved for Iefus his own fake,but for other
thingsthat he brings with him, peace, plenty ,&c.
asfarreasitftands with thefe contentments j if
I Chrift and the world part once3it will be known
i which we followed. In times of peace this is
hardly difcerned. If he will pay mensdebts/o as
they may have the credit and glory of the Name
to be called Chriftians:If he will rcdeeme them
from the danger of fin all is well 5 but onely fitch

E 2 have

Wx diligitUf
l eftu propter
tefum.

My Sitter >my Spoufe.

Sbrm.II.

Encouragemt
and direfiion
forfucb as are
not yet in
Chifi.

He b, i.i 6.

have the comfort of this QommMion>as love him for
himfelfe. Let us not fo much trouble our felvcs
about fignes, as be carefull to doe our duty to
Chrift, and then will Chrift difcover his love
clearly unto us.

Now they that are not brought fo near to this
happy condition by Chrift, may yet have this
encouragement $ there is yet place of grace for j
them,let them therefore confider but thefe three
things :

1 . The excellency ofchrift^ndoftheftateofthe
Churchywhen it is fonear him.

2. Theneceffuy ofthistobe fonear him.

3 . That there is hope of it.

There is in Chrift whatfoevcr may commend
a Husband, birth, comelinefle, riches, friends,
wifedome,authority,&e. j

The excellency of this condition to he ene with
chrift }is that all things are ours. For he is the King,
and the Church, the guecne of all ; all things are
ferviceable to us: it is a wondrous nearncife to be
nearer to Chrift then the Angels, who are not
his body, but fcrvants that attend upon the
Church.the Bride is nearer to him then the An-
gelsjfor he is the Head and Hmbandthereofandmt
of the Angels. What an excellent condition is this
for poore flefh and bloud that creeps up and
downethe earth here defpifed *

But efpecially, If rve confider the Neceffity of it,
we are all indebted for more then we are worth j
10 divine j uftice we owe a debt of obedience,and
in want of that we owe a debt of punifhment and J

Jbarve gatkezJdmy Myrrb$$c%

we cannot anfwerone fora thonfand. What will
become of us if we have not a husband to dis-
charge all our debts but to be imprifoned for
ever i

A perfon that is a ftranger to Chrift,though he
were an K-Achitophel for his braine,a ludas tor his
profeffion,aSrf*/ for his place : yetifhisfinsbc
fet before him5 he will be fwallowed up of def-
paire, fearing to be fliut up eternally under Gods
wrathjtherefore if nothing elfe move, yet let ne-
cefficy compell us to take Chrift.

Confider not onely how futableand hew ne-
ceffary he is unto ns, but what hope there is to
| have him, when as he fuethto us by his mefien- ]
gers, and woeth us, when as we fhould rather
feeke to him, and with other meflengers fendeth
a privy mefTenger,his Holy Spirit, to encline our
hearts ; let us therefore as we love our foules,
fuffer our fel ves to be won. But more of this in
another place. The next Branch is,

3* C^ifi* 'Acceptation ^1 ' havi 'gathered fwy myrrh
{with my Spice ficc. So thac together with Chrifts
Iprefence, here is a gracious acceptation of the pro-
\<uifion of the church jvith a delight in r>;and with- j
IzXlrf bringingof more with HimJThc Church had j
I a double defire : i . That Chrift would come to ',
j accept of what fhe had for him of his owne
Grace which he had wrought in her foule. And
2 . She was alfo verily perfwaded that he would ;
not come empty handed,only to accept of what
was there, but alfo would bring abundance of j
Grace and comfort with him. Therefore,^ de-

E 3 fres

Serm.II.

Chips accep-
tation*

Sbrm.1L

Obferv.

Pfol.ijj.

lhavegatberedmy Myrrb&fc.

— »— *

(ires Acceptation and Increase .-both which defircs
he anfwers. He comes to his Garden, fhewes his
acceptation, and withall he brings more, I have

gathered m y Myrrh with my Spice : I have eaten my
honey - combe with my honey : I have drunk e my wine
with my milke&c> Whence we obferve,

That God accepts of the Graces of his children, and
delights in them.

Firft, Becaufc the) are the fruits that come from
his Children >his Spoufe.his friend ^ love of the per-
fon wins acceptance of that which is prefented
from theperfon. What comes from love is lo-
vingly taken.

( J hey are the Graces of his Spirit. If vvehave any
thing that is good,all comes from the Spirit,
which is firft in Chrift our husband, and then in
us. As the Oyntment was firft powred on Aaron s
head, and then ran downe upon hir rich Gar-
ments : fo all comes from Chrift to us. Saint Paul
cals the wife the Glory of her Husbandybcczxk fas

I in a gla(Te){he refcmbleth the Graces of her hus-
band, who may fee his owne Graces in herrfo it
is with Chrift and the Church^faceanfwereth to

I face(as Solomon faith in another cafe) Chrift fees

I his owne face, beauty, glory in his Church, fhc
refle&s his beames, he lookes in love upon her,
and alwaies with his looks conveyes Grace and
comfort;and the Church doth refleft back again
his Grace. Therefore Chrift loves but the re fl>
dionof his owne Graces in his Children, and
therefore accepts them.

j 3. Hiskindnefleisfixhashetakes all in good
___ parr*

1 baye gathered my Myrrb>&c,

part, Chrift is love and kindnefle it felfe. Why
doth he give unto her the name of Spoufe and Si-
fter f but that he would be kind,and loving, and
that we fhould conceive fo of him. We fee then
the Graces of Chrift accepting of us, and what
we doe in his ftrength.Both we our felves are fa- j
crifices, and what we offer is a facrifice accepta-
ble to God through him that offered himfelf as
a facrifice of fwect fmelling favour, from which
God fmels a favour of reft. God acceprs of
Chrift firft3and then of us> and what comes from
us in him. We may boldly pray.as Pfio.^.Lord
I remember all our offerings 3 and accept all our facrfi-
ces. The blefled Apoftle Saint Paul doth will us,
to offer up our felves a holy and acceptable Sacri-
fice to God, when we are once in Chrift, In the
Old Teftament we have divers manifeftat ions of
this acceptation. He accepted the Sacrifice of
' Kyibel(i& it is thought)by fire from Heaven; and
fo £/f4/tf facrificejand Solomons by fire. So in the
| New Teftament, he (hewed hisacceprarionof
\thtDifciples meeting together,by a miglry wind
| and then filling them with the Holy- G hoft. But
| now the declaration of the acceptation of our
| Perfons, Graces 3 & Sacrifices y that we offer to him?
| u mo ft in peace of confeience, and joy in the Holy.
\ Gbofl , and from a holy fire of love kindled by
( the Spirit whereby our facrifices are burned. In
the incenfe of prayer how many fweet fpicesare
burned together by this fire of faith working by
| love, as humility, and patience in fubmitting to
j Gods will, hope of a gracious anfwer, holinefle,
I lovcto others,&c. E 4 11

Serm.II.

Rom. 11. 1,

iKi.n8i9.
Aft 1.1.

M)»mr>

Ibarve gathered my Myrrb^c*

Sbrm.IL

Vfe-u

Vfel.

If fo be, that God accepts the performances
and Graces (efpecially the prayers of his chil-
dren) Let it be an Argument to encourage us, to bt
much in all holy duties. It would dead the heart of
any man, to performe fervice, where it fhould j
not be accepted, and the eye turned afide, not
vouchsafing a gracious !ooke upon ir^rhis would
be a killing of all comfortable endeavours. But
when all that is good is accepted, and what is
amiffe is pardoned, when a broken defire, a cup
of cold water fhall not go unrefpe<5ied,nay unre-
warded, what can we defire more «? It is infideli-
ty which is dishonourable to God, and uncom-
fortable to our felves,that makes us fo barren and
cold in duties.

Onely let our care be to approve our hearts
unto Chrift. When our hearts are right,we can-
not but thinkcomfortably of Chrift. Thofe that
have offended fome great perfons , are afraid
when they hearefrom them,becaufethey thinke
chey are in a ftate difpleafing to them : So a foulc
that is under theguilt of any fin, isfo farrefrom ,
thinking that God accepts of it, that it lookes to
hcare nothing from him but fome meflage of an-
ger and difpleafure. But one that preferves ac-
quaintance, due diftancc, andrefpe&to agreat
perfon,heares from him with com fort,before he !
breaks open a letter, or fees any thing,he ftippo- '
fes it comes from a friend,one that loves him. So
as we would defire to heare nothing but good
newesfrom heaven, and acceptation of all th3t
ye doe, letusbecarefull to preferve our felves

in!

Ibwe gathered my Myrrbfifc.1

Serm. II.

The dCcourfe

inagoodeftate, or elfe our foulcs will tremble
upon any difcovery of Gods wrath. The guilty
confcienceargues,whatcanGodfhevvtome?be- j ofaguiuycon
ing fuch a wretch. The heart of fuch an one can- '*ime'
not but misgive; as where peace is made it will
fpeake comfort.lt is laid of Daniel,thzt he was a
man of Gods defires ; and of Saint lohn, that
Chriftfo loved him, that he leaned on hisbreft.
Every one cannot be a Daniel, nox one that leans
on Chrifts bofome. There are degrees of favour
i and love ;but there is no childe of God,but he is
beloved & accepted of him in fome degree ; but
fomething of this before in the former chapter.

I have gathered my Myrrh with my Spice-, I have
eaten my honey- combe with my honey ,&c.

Thatis,I havetaken Contentment inthy Gra-
ces,together with aceeptation5there is a delight,
and God not only accepts, but he delights in the gra-
ces of his children. All mydelight(faith David)is
in thofe that are excellent 5 but this is not all>
Chrift comes with an enlargement of what he
finds.

Chrift comes, and comes not empty, when-
foever he comes,but with abundance of Grace.
If Saint Paul (who was but Chrifts inftrument)
could tell the Romanes,! hope to come toyouin abun-
dance of Grace and comfort: ibecaufe he was a blef-
fed inftrument to convey good from Chrift to
the people of God, as a Conduit-pipe i How
much more fhall Chrift himfelfe, where he is
prefent,comewith Graces and comfort? Thofe
that have communion with Chrift therefore,

have \

Rom. 1 j. 2 9.

Serm. II.

Mat 15-1?.
Rev. ii. it.

iii ■ ■ - - i ■■ i ■ . i . — .—

1 ba^ve gathered my Mjrrby&c. J

Exhortation to
' have C 9771 /on-
nionwith
Cbrifi.

Rcv.z.17.

have a comfortable communion, being fire to
have it enlarged ; for To Inm that hath Jh all be gi-
ven. It is not onely true of his taftcomming,
(when he ftiall come to judge the quick and the
dead)/ command my reward Is with rne-y but a!fo of
all his intermediate com nings that are between:
when he comes to the foule, he comes not onely
to accept what is there, butftill with his reward
with him,the increafe of Grace,to recompence
all that is good with the increafe thereof. This
made his prefence fo defired in the Gofpel! with
thofethathad gracious hearts ; They knewall I
was the better for Chrift, the company the bet-
ter, for he never left any houfe, or table where
he was,but there was an increafe ofcomfort,and
of Grace. And as it was in his Perfonalijo it is in
his Spiritual! prefenceyhc never comes, but he in-
creafes Grace and comfort.

Therfore,letusbefliired up to have commu-
nion with Chrift (by this motive) that thus we
may have an increafe of a further meafure of
grace. Let us labour to be fuch as Chrift may
delight in,for our Graces are Homy and Spices to
him^and where he tafts fweetneffe;he will bring
more with him. Tohimthatovercommeth, he
promifeth the hidden UWaffnah;they had C\tan-
nah before, but he meanesthey fhall have more
abundant communion with me, who am the hid-
den CMannah. There is abundance in him to be
had,as the foule is capable of abundance. Ther-
fore we may moft fruitfully and comfortably
be converfant in holy exercifes^and communion

with

Iba've eaten my honey-combe^ &c%

S E R M ,

Wh Grace id
fet forth by

Hoy & Wine,

with Chrift, becaufc our foulcs arc fit to be en-
larged more and more,till they have their ful-
I neffe in heaven,and ftill there is more Grace and
I Comfort to be had in Chrift, the more we have
jtodealewith him.

! But to come to (hew what is meant by Honey
; and Wiuejkc.wot to take uncertain grounds from
■| thefe words,but that which may be a foundation
for us to build comfort and inftrudtion on ♦ we
will not (hew in particular whatis meant by wine
land Honey, for that is not intended by the Holy-
Ghoft 5 but fhew in generall,how acceptable the
Graces of the Spirit of Chrift arc to him, that
they feed him, and delight him,as bony and wine
j do us,becaufe in the covenant of grace he fillcth
' us by his Spirit of Grace, to have comfort in us
as we have in him : For, except there be a mutuali
fey in one another jbere is not communion* Therfore
Chrift futnifheth his Church with fo much
Grace,as is neceffary for a ftate-of abfence here,
that may fi: her for communion with him for
ever in heaven.As ifaac fent Rebeckah before the GcfK24.i»
marriage,jewels, and ornaments to weare, that
(he might be more lovely when they met : So
our blefled Saviour he fends to his Spoufe from
heaven ,jcwels,and ornaments 5 that is, Graces
wherewith adorned^he may delight in her more
and more till the marriage be fulfilled.Therfore
in this bookethe Church is brought in deligh-
ting in Chrift, and hein the Church. Thy love
(faith the Church to him) is {wetter then wine.
Chrift faith to the Church againe, Thy love

II,

Gmt. 2.2,

Seiu II.

That all an
/lined up te
rejoyceinthe
Graces oj the
Church:

ObftYV.

i Cor.i- 1 *•

Eat Ofri ends >Drink:

is fweeter then wine. Whatfoevcr Chrift faith to
the Church, the Church faith backe againeto
Chrift 5 and he backe againe to the Church 5 fo
there isamutuall contentment and joy one in

another.

Bat 0 friends ^drinke^&c.
Here is an Invitation, when he comes ftorcdl
with more Grace and comfort, he ftirsthem up;
both theChureh,others,and all that beare good
will to his people>that they would delight in the
Graces and comforts of his Church. Whence
obferve,That,

Weoughttorejoycein the Comforts and Graces of
others yand of our felves.

He ftirreth up the Church here as well as
others,for he fpeakes to all, both to the Church,
and the friends of it, he had need to ftir her up to
enjoy the comfort of her owne Grace ; for they
are two dttfintt benefits jo have Grace-, and to know
that we have it, though one Spirit workeboth. The
Spirit works Grace, and (hews us thethings that >
God hath given us;yct fomtimes it doth the one
and not the other. In the time ofdefertionandof\
Temptation we have Grace }but we know it not -.right
to comfort, but we feele it not. There is no comfort
ofa fcret unknown treafure j but fo it is with the
Church, flie doth not al way es take notice of her
owne Graces, and the right (he hath to comfort.!
We have need to have Chrifl $ Spirit to help us u<
know what good is in us. And indeed aChriftianl
fhould not onely examine his heart for the evill
that is in him, to he humbled, but what good

there !

Eat Ofriends>Drmke.

there is, that he may joy and be thankful] . And
fince Chrift accepts the very firft fruits, the car-
neft,and delights in them, we fliould know what
he delights in, that we may goe boldly to him,
confidering, that it is not of our felves, but of
Chrift,whatfocver is gracioufly good.Therfore
we ought to know our owne Graces, for Chrift,
when he will have us comfortable indeed, will
difcovet to us what caufe we have to re joy ce,and
fhew us what is the worke of his own Spirit, and
our right to all comfort.

And fo, for others y we (hould not onely joy in
our felves, and in our owne Condition, and Lot,
butalfointhe happy condition of every good
Chriftian. There is joy in heaven at the conver-
fionof one finner. God the Father joyes to have a
new Son, God the Sen to fee the fruit of his owne
Redemption, that one is pulled out of the ftate
of damnation, And God the Holy-Ghofl^ that he
hath a new Temple to dwell in. The K^fngelsthzx.
they have a new charge to look to, that they had
not before, to joyne with them to praife Godrfo
there is joy in heaven, the F at her ^Sm, and Holy -
Ghojljvitb the Angels joy at it: And all true hearted
christians joy in the graces one of another.

For i,GedtchrifcaffdtheHoly-GhoJ} have glory
hy it. 2. The church hath comfort by the increafe of
aSa'mt. 3 . The prayer of a Chriftian adds new
ftrength to the Church. What a happy conditi-
on is it, when Gods glory, the Churches com-
fort and ftrength, and our owne joy meet toge-
! ther i So that we (hould all take notice of the
l Grace of God in others, We \

71
Sbrm.IL

That we ought
torejoyceintbs
graces of others

Luk.l5«xo»

'Reaf.i.

Sir »f. II.

Gal.1.14.

Eat 0 friends yDrinkc}

We ought to take notice of the works of God
in creation and providence ; when we fee plants,
ftarres,and fuchlike,or elfe we dishonour God.
What then (hould we doe for his gifts and Gra-
ces in his children, that are above thefe in digni-
ty, fhould we not take notice of what is graciou-
fly good,and praife God for it * Thus they did
for hauls convcrfion> they glorified God ; for
when they faw, that iWof a Woolfe, was be-
comenotonly afheep, but a fhcpheard and lea-
der of Gods flocke,they glorified God,

So the belecving Iewes ,yrhcn the Gentiles were
converted ,they glorified God} that he had taken the
Gentiles to be his garden and people When Paul and
others had planted the Gofpcll, and God gave
the increafe, the godly Iewes rejoyced at that
good : So we that are Gentiles (hould rejoyce to
heareof the converfion of the Iewes, and pray
for it, for then there will be a generall joy when
that is.Want of joy fliewes want ofgrace.There
is not a furer Chara&er of a Satanicall and Cai-
nifh difpofition, then to looke on the Graces of
Gods children with a malignant eye : as Cain
who hated his brother, becaufe his workes were
better then his. Thofe that deprave the graces of
God in others, and cloud them with difgraces,
thattheymaynotfhine, and will not have the
fweet oynrment of their good names to fpread,
but C3ft dead flies into it, ihew that they are of
his difpofition that is the accufer of the Bre-
thren.lt isafigneof the childe of the Devill -, all
j that h3vc grace iathem,areofChriflsandofthe
' Angels !

EaP 0 friends yDrinke.

Angels difpofition $ They joy at the converfion
and growth of any Chi iftians. Here fuch as they
arcftiled friends and Beloved 5 and indeed none
but friendsand beloved can loveas Chrift loves,
and delight as Chrift delights.

tia

The third Sermon

Ca N T« V. 1,2.

lam come into my Garden, my Sifter, my Spoufe : 1
have gathered my ^Myrrh with my Sficeil have
eaten my honey -combe with my hony: I have drunk
my wine with my milke:Eat O friends ,drink, yea,
drinke abundantly ,0 Beloved !

IJleep,butmyheart waketh7&c.

T hath been (hewed hew Chrift and
the Church were fcafting together.
She intreated his company to come
int$ hk Garden, and eat his pie af ant
fruits: He according to her defire, was comcand
not only feafted on the Churches provifion, but
alfo brought more with him. Chrift taking
walks in his Garden (that is,his Church^nd eve-
ry particular foul, which is as a fweet paradife for
him to delight in)is much refrefhed 5 and in wit-
nefle of acceptance brings increafe. What grea-
ter

7?
Se*m.IIL

Eat 0 friends %Drink

S e r. 1 jter encouragement can we wifh,then that we be-
ing by nature as the Earth, fince the fall accurfed,
fliouldbethefoile of Chrifts delight, planted
and watered by him, and that what we yeeld,
fhould be fo well taken of him. We are under fo
gracious a covenant, that all our fervices anc ac-
ccpted,not only our honey >b\& honey -combe , not
only our wine, but our milke^ our weake fervices
as well asour ftrong,becaufe the fpirit which we
have from him fweetneth all . As in nature there
is one common influence from heaven • but yet

variety of flowers, Violets, Rofes,Gilly-flowers3
Spices,all fweet in their feverall kind with|j dif-
ferent kind of fweetnefle:fo all graces have their
beginning from the common influece of Chrifts
Spirit, though they differ one from another,and
arc all accepted of the Father of Lights, from
whence they come. Chrift wondersac his owne
grace, 0 woman great is thy faith^ and Cant.3 6.
Who is this that commeth out of the wilder ncfe like
pilars of fmoake, perfumed with myrrh and frankin-
eenfe,with allfowders of the ^Merchant f

Let notthewcakeftofall others be difcoura-
ged$Chrift looks not to what he brings fo much
as out ofwhatftore$ that which isleaftin quan-
tity, may be raoft in proportion; as the Widows
mite was more in acceptance then richer offe-
rings. A faire of turtle doves was accepted in the

lam.1.17.

i Mat.1n.28,

Levit.5 7.
Exod 35.6.

Lnw,and thofe that brought but goats haireiothc

building of the Tabernacle.

The particulars here fpecified that Chrift
tooke delight in, and inviteth others to a further
degree of delight in,are, Myrrh

E&O friends , Drink:

"**—<'

t_Myrrh andSpceyhonty and honey -combejmlke .*
C i. The fweetneffei of grace and
Which (hew,<2. The variety ; Sfpiricuall

cj.Theufe jcomfort.

tMyrrhe and Spices, i. refrefli the fpirits,and
2. preferve from putrcfa&ion, which are there-
fore ufed in embalming. If the foule be not em-
balmed with grace,it is a noifome carrion foule,
and as it is in it felfc, fo whatfocver comraeth
from it is abominable.

tjiiilh and Honey nourifh and ftrengthen, and
Wine increafeth fpirits, and thereupon encoura-
geth,and allay eth forrow and cares. GiveWinetd
htm that is ready to dye. The fence of the lore of
Chrift is fweetcr then wine, it baniflheth feares,
and forrow and care.

From this mutuall delight between Chrift
and his Spoufe,weobfervencxt,that,

There is amutuaMfeaJling betwixt Chriji and his
Church. The Church bringeth what (he hath of
hisSpirit,and Chrift comes with more plenty.

For there being fo near a covenant between
jhimand us, we are by his grace to performe all
[offices on our part,we invite him,and he inviteth
us. There is not the meaneft Chriftian in whom
there is not fpmewhat to welcome Chrift with-
all 5 but Chrift fends his provifion before, and
comes (aswefay) tohisownecoft ^ he fends a
fpirit of faith, a fpirit of love, a fpirit of obedi-
ence. Some are content to invite others, but are
loth to goe to others, as if it were againft ftate :
they would have wherewith to entertain Chrift,

F but I

Sb&.HI.

Prov.ji.fc

Ifa.15.6.

Ix>h,&;f.

Eat 0 friends ^Drinke,

but are unwilling to be beholding to Chrift.
2 . Some are content to have benefit by Chrift,as
his tighteoufneflfe to cover them3&c. but they
defire not grace to entertaine Chrift, but a heart
truly gracious defireth both to delig ht in Chrift,
and that Chrift may delight in it : Ir defireth
gracetogether with mercy, holinefTe withhap-
I pines. Chrift could not delight in his love to us,
j if we by his grace had not a love planted in our
hearts to him.Buttocometofpeak of this Feaft.

We fee it pleafeth Chrift to vaile heavenly
; matters with comparifons fetcht from earthly
things, that fo he may enter into our foules the
ibetterbyourfenfes.

Chrift maketh us a / hft, a marriage ft aft ,4 mar*
riage feaH with the Kings Sonne, of all feafts the
moft magnificent. A feaftfirft in regard of the
choife rarities we have in Chrift, We have the
beft,andthebeft of thebeft. Fat things, and the
marrow }-ef fainefe,wine>mdwinconthe lees , refined
that prefciveth the ftrength. The comforts we
have from Chrift5 ara the beft comforts, the
I peace,thc beft p$ace,the privilcdg€$,thc higheft
priviledges. His fief!) crucified for us, to fatisfie
' divine juftice^/^jf indeed, his blood '(bed for us,
'is drinke indeed, that is the beft, the onely meat ■
and diinke to refrclh. our foules, becaufe thefe
feed our foules,aodihat toeteroall life.Thelove
of God the Father in siV'ipfi Chrift o death,and
Chrifts love in .giving himfelr together with full
contentment to divine JLftice : this gift it isthac
the foul efpcciaily feeds on. What could Chn

Give

Eat 0 friends, Drinke.

give better then himfelfe to feed or.c'hethought
nothing elfe worthy for the foule to feed on$and
this it daily feeds on^as daily guilt rifeth from the !
breakings out of the remainder of corruption.
Other dainties are from this,from hecewe have
the Spirit,and graces of the Spirit. If he giveth
himfelfjwill he not give all things with himfelfr
AsChrift mnketh a feaft of choife things for
his ele<3 and choife Spoufe, fo thereis variety as

in a feaft. fa* ft ** md^e i0 m 6f Goa '> Wifcdom^>^
Rightemfnefftt S an Bijtc ait on^and Redemption, that
we fhould not be too much caft downe with
thought ofour ownefolly,guilt, unholinefle^nd ;
mifery. There is that in Chrift which anfwereth
to all our wants, and an all-fufficiency for all de-
j grees of happineffe. Therefore he hath termes |
from whatfoever is glorious,and comfortable in
heaven and earth. Chrift is all marrow, allfweet.
neffe-y all the feverall graces and comforts we
have,and the feverall promifes wherby they are
made over and conveyed unto us, are but Chrift
difhed out in feverall manner5as the need of eve-
ry Chriftian (ball require. Chrift himfelfe is the
Ocean,ifluing into feverall ftreames, ro rcfrefh
thcjGJty of God. We can be in no condition, but
we have a promife to feed on, and all promifes are
j Tea and \_A men made to us in Chrift,and perfor-
|med to us for Chrift.

Therefore as we have in Chrift a feaft for va-
riety ,fo for fufficiency of all good. No man go-
eth hungry from a feaft. It was never heard for
any to famifh at a feaft. In Chrift there is not on-

F 2 lv

Shr.HL

i Cor. 13 0.

■

i C«r.i.ao.

Sbi.III.

E*t 0 friends jDrinh.

loh.lo-io-

Ioh.7.38,

Eph.j.10.

•

ly abundance, but redundance, adiffufivcanda
fpreading goodneffe. As in breafts to give milk, j
in clouds to drop dbwnc fhowers, in the Sun to
fend forth bcames: As Chrift is full of grace and
truth , fo he fully difchargeth all his offices.
There is an overflowing of all that is good for
our good. He thac could multiply bread for the
body, he can multiply grace for our foule : If A*
givethlife,he givcth it in abundance : If he giveth
water ^7*/<r,he giveth rivers, not fmall ftrearaes :
If he giveth peace and jcy,hc giveth it in abun-
dance^ fcope is to fill up our joy to thefull. As
he is able,fo is he willing to defer as far more abun-
dantly then we are able tothinkeor Jpeake. Where
Chrift isprefent he bringeth plenty with him. If
wine be wanting at the firft, he will rather tume
water into winc,thcn there fltould be a faile.

In afeaft there is variety of friendly company:
fohcre friends are ftirrcd up to refrcfh themfelv's
with us« We havetheblcffed Trinity, the An-
gels and all our fellow members in Chrift to
come with us.

There is no envy in fpirituall things, wherein
whatfoever thcronc hatb> the other hath not the
leflc. :

In afeaft becaufe it is intended for rejoycing,
there is muficke, and what muficke like to the
fweet harmony between God reconciled in
Chrift and the foule, and between the foule and
itfelfc in inward peace and joy of the Holy-
(Ghoft, (hedding the love of Chrift in the foule. j
We doe not onely joy, but glory under hope of |

glory,j

;

Eat 0 friends >Drinki

glory, and in afflitiiom, andinGW wwasours,
in whom now by Chrift we have an intereft.

. When we come forrowfull to this feaft, we de-

\ partchearfull. This as Davids Harp ftils all paf-
Gons and diftempersof fpirit.

The founder and matter of the feaft is Chrift
himfelfe, and withall is both gueft and banquet
and all. All graces and comforts are the fruits of
his Spirit,and he alone that infufed the foule,can
fatisfie the foule^he that is above the confeience,

I can only quiet the confeience ,he is that wifedome
that fends forth maids 7 his Minifters to invite to
his feaft. It is he that cheereth up his guefts as

\ here. Thofe that invited others, brought oynt-
ment and powred itowt upon them, to (Sew their
welcome,and to cheare them up:as may appeare
by our Saviours fpeech to the Pharifee that invi-
ted him. So we have from Chrift both the oyle
ofgrace,and oyle of gladnefiqfe creates the fruits
of the lips to be/>6*re,fpeaking that peace and joy
to the heart that others doe to the eare. He raifeth
Pdjlors according te his owne heartjo feed his Jheep.
The vefTels wherein Chrift conveyeth his
dainties ,are,the miniftery of the Word and Sacra-
merits, by the TVordmd Sacraments we come to j
lenjoy Chrift, and his comforts and graces, and ;
by this feaft of grace we come ac length to the
I feaft of feafts, that feaft of glory, when we (hall I
be fatisfied with the image of God, and enjoy ,
fulneffe of pleafures for evermore $ and which j
addestothe fulneffe, we fhall fully know that it j
I fhall be a never interrupted joy .

F 3 We!

Ser.III.

10.

Fro v. 9 3,

Luk.7.44,

Ifa.f7.19.

Ier.3.1?.

Ser.HI.

Eat 0 friends %Drinke.

i'hii.4.4.

Phil 4.4.

I0I1.I&33,

We fee then that we cannot pleafe Chrift bet-
ter then in (hewing our felvcs welcome by
cheerfull taking pare of his rich provifion. It is :
an honour to his bounty to fall too, and it is the
temper of fpiritthataChriftianaimes at, to re-
' joycealrvaies in the Lor d^ and that from enjoyning |
our priviledges in him. We are not bidden to
moumea\\vaycs,bmtorejoycealwaycsy and th.u •
upon good advifement, rejoycey and / fay again e
(faith Saint Paul)re]oyce. Indeed wehavecaufes
of mourning, but it is that the feed of joy fliould
befownein mourning,and wecan never be info ■
forlorne a condition, wherein if we underftand
Chrin: and our fclves, we have not caufe of joy.
In me(faithChrift))^y?M//^x/<f^4^. The world
will feed us With bread of affliction. Iftheworld
can help it, we (hall have forrow enough, and
Chrift knowes that well enough, and ftirsu>up
to a cheerfull feeding on that he hath procured
for us. He hath both will and skill, and power,
and authority to feed us to cverlafting life 5 for
the Father fent him forth, and fcaled\\\mto that
purpofe. All the fprings of our joy are from him.
Our duty is to accept of Chrifis inviting ofus$
what will wc dc for him if we will not feaft with
him i we will not fuflfer with him, if we will
not feafl: with him. Happy aretheythatcome3
though compelled by erodes and other flurp
wayes. If we rudely and churlifLly refufe his
feafl; here, we are like never to taft cf his feafl: |
hereafter. Nothing provokes fo deeply as kind-
neffe defpifed. I: was the caufc of the Iewes re*

je&ion.

Eat 0 friends^Drinke.

je&ion. How flullweefcafe, not if we perfecute*
but if we doe but #*£/*# (o great falvation.

That which we fhould labour to bring with
us,is a tafte of thefe dainties, and an appetite to
them. The foule hath a taft of its owne,and as all
creatures that have life, have a taft to relifh and
diftinguifh of that which is good for them from
that which isoffenfiveifo wherefoever fpirituall
life is, thercislikewifeataft futabletothe fweet
relifh that is in fpirituall things* God fliould Iofe
the glory of many excellent creatures, if there
were not feverall fenfes~to difcerne of feverall
goodneffes in them : fo if ihere were not a taft in
the foule3we could never delight in God,and his
rich goodnefle in Chrift.

Taft is the moft neceffary fence for the prefer-
vationof the creature, becaufe there is neareft
application in taft, and that we fhould not be de-
ceived in taft,we heare,fee,and fmell before,and
if thefe fenfes give a good report of the objed,
then wetafteof it, and digeft it, and turne itinto
fit nourifhment : fo the fpirit of man after judge-
ment of the fitneffe of what is prefented,tafts of
ir^delights in ir, andisnourifhedby it. There is
an attra&ive drawing power in the fou!e,where-
by every memberfucksthatoutofthefood that
is convenient for it:fo the foule drawes out what
is well digefted by judgement, and makes it its
owne for feverall ufes.

The chiefe thing that Chrift reqoireth, is a j
good ftoraackc to thefe dainties. j

The meanes to procure an appetite. We are |

F 4 nrft

Shr. III.

Hcb, i.j.

(

Omnk vita gu*
ftu ducitw.

Eat 0 friends yDrinke.

S br. III. jfirftto befenfi ble of fpirituall wants and mifery.
The PafTeover lamb was eaten with fowre herbs r
fo Chrift crucified, relifheth beft to a fouleaffe- i
fled with bitternefTe of fin. Whilft men are rich |
in their owne conceit,they goc empty away ; the
duties and performances they truft too, are but
husks,windy empty chaffqfwelling is not kinde |
noutifhment.

That which hinders the fharpneflfe of the fto-
macke^are cold defluxions^that dull and flat the
edge of it : So upon plodding upon the world,;
cold diftillations drop upon the foule, and take
away the favonraad defire of heavenly things.
Thefe things fill not. There is both a vanity of;
emptinefTe, and a vanity of (hort continuance in
if* % s» them. Why fhonldwe lay out our money 3 fpend our

time, our wits, our endeavour fo much about
them^this makes fo many ftarvelings in religion, j

Befides, there be other noyfbmc affections to i
be purged ,as i P#.2. i. which breed a diftaft and
difaffeftion to fpirituall things $. as malia and
guile,8cc* How can Chrift be fweet to that foulc
unto which revenge is fweec.

Exevcife quickens appetite. Thofe thatexer-
cifcthemfelves unto godlinefTe, fee a need of
fpirituall ftrengthtomaintaineduty. Adullfor-
malift keeps his round, and is many yenres after
where he was before 5 fees no need of further
growth or ftrength. A Chriftian life managed as
itfhould be indeed, as it hach much going out,
(fo it muft have much camming in, it will not els
(be kept up.Thofe that have a journey togoe,will

Eap 0 friends \Drinke*

I 79 \

Ion. 5. z 7,

Rom.u.x.

refrefh themfelves for afterward, left they faint Ser.IIL
by the way.

Company likewife of fuch as labour for that
Blefcd food that enduretb U) life eternally provoketh
to fail too as the reft doe, cfpecially if they be
equall or go beyond us in parts ; for vvc will rea-
fon with our felves, have not I as much need as i
theyaif thefe things be good for them, then they j
are good forme?

Thus Saint iWforetelleth, that theexample
'of the Gentiles ihould provoke the Iewes to
!come in, and tafte of the Banquet Chrift hath
provided for both. Efpecially this fliould ftirus
upearneftlycotakcourpartin that Chrift hath
provided \ becaufe we know not how foone the
table may be taken away : when men fee the
difhes in removing3though before they have dif-
courfed away much time of their fupper, yet
then they will fall frefh to it. We know not
how long wifedome will be inviting of us,it will
I be our wifedome to take our time, leaft we put
\ off fo long, as wifedome her felfe laughs at our
| deftru&ion, and a famine be fenr3 of all famines
the moil miferable , a famine of the Word,and
then we may pine away eternally without com-
fort. Chrift will not al waies ftand inviting of us,
if we will none of hischeare, others will, and
ft)all,when we (hall ftarve.

Let this draw us on, that we fee here Chrifts
hearty and free welcome, the gracious look that
we are like to have from him.Me counts it an ho-
nour, fincehc hath made fuch rich provifion/or

./.

Sfi». III.

i Kin«4.^<

Phil.4.7.

Eat Ofriends}Drinke,

us to take parr, and for our pnrt (hew our unwil-
ling neffe, that fuchfreckindnefle fhouldbere-
fufed. We cannot honour his bounty morcthen
to feed liberally of that he liberally fets before
11?. We arc glad to perceive our friends upon in-
vitation to thinke themfelves welcome. Let us
open our mouth wide, fince Chrift is fo ready to
fill it, wc are not ftreighrnedinhislove, but in
our own heans.The widdotves oylefailednot till her
veftels failed. We are bidden to delight in the
Lord,and in whom (hould we delight,but where
all fulnefle is to be had to delight in i Our fpirits
are not fo large as thofe blefled comforts are,
which we arc called to the enjoyment of. If the
capacity of our foules w^re a thoufand times lar-
ger , yet there is fo large a fea of comfort in
Chrift, as they are not able to comprehend it : A
taftc of thefegood thingsbreed j$y unfteakable,
and peace that faffeth underHattding^hdx will the
! fulnefle doc i This taftc we feele in the ordinan-
ces will bring us to that fulnefle hereafter. O let
us keep our appetite for thefe things which are
fo delightfull,fo futablc to the foule. How great
is that goodnes which he both layes up for here-
after,and layes out for his, even herein this life.
In fomcagesof the Church, the feafts that
Chrift hath made have been more folemneand
fumptuous then in other, thereafter as Chrift
hath been more or lefle dearly and generally
manifefttd.At Chrifts firftcomming there wasa
grenterfeaftthen before ; becaufc the riches of
Gods love in Chrift were theft laid open, and the

pale

Eat 0 ft tends, Drinke?

pale of the Church was enlarged by the com- S
raing in of the Genti!cs:fo will there be a royall
feafi whcnthelewesfhallhe converted. Blefed^-v.
tl.cn frail thofe be that jh all be called to the Supper]
of the Lamb. Suppers are inthsend of the day, !
and this Supper (ball be f urnifht towards the end
oftheworld.

Bttthen will be the true magnificent fupper,
when all that belong to Godselcflion flul) meet

*ogether,and feed uponthat heavenly Manna for
ever • then there will be nothing but marrow it
felfe5and wine withoutall dregs y in all our con-
tentments here,there is fome mixture of the con-
traryjthen nothing but pure quintcfTencc. In the
meane time he lets fall fome Manna in this our
wildernefle,he lets us telifh that now -y if will not
putrifie as the other Manna did, but endure, and j
| make us endure for ever. Its the true bread of life.
Marke how Chrift drawes his Spoufe on to
drinke,and drinke abundantly^thereis no danger
of taking too much : where the fpring is infinite,
wecan never draw thefe welsdry, never fucke
thefe breads of confolation too much, and the
I more ftrong and chearf ull we are, the better fer-
vice we fhall perforrae,and the more accepted :
delight is as fugar3fweet in it felf, and it fweetens
all things els*The joy of the Lord is our ftrength.
j Duties come off more gracefully, and Religion
is made more lovely in the eyes of all, when it
comes forth in ftrength and GheerfuInes,Chrifts
houfe-keeping is credired hereby, Inmr Fathers
houfe is plenty enough. When the Martyrs had.

drunkvl

j 82

Eat 0 friends fOrinke.

SbiwIH

Lflk. i ?.

x Cor.*.9.r

lPfaI.75.*'

drunke largely of this wine, it made them forget

friends5riches,honours,lifeitfelfe : thejoyftir-

red up by it; carried them through all torments.

If any be hindred by conceit of un worthiness

if affedtcd deeply with it,let them confider what

kind of men were compelled to the banquet, the

| blind, the lame. See a lively picture of Gods

mercyintheexampleofthePr^^^, he feares

fharp chiding, and the Father provides a rich ban-

<j#tf;hegoeth to his Fathcr,but the Father runs to

meet him. Did Chrift ever turnebacke any that

came unto him, if they came out of a true fenfe

of their wants i

Eat o friends.
Chrift out of the largeneffe of hisafFc&ions
multiplycth new titles and compcllatioas \Bclo-
ved and friends'] Chrift providesabanquer5 and
invites his friends not his enemies. Thofe good
things that neither eye hath feen, nor earc hath heard,
that are above our conceit to apprehend, thefe are pro-
vided for thofe that Iwe him j\ot that hate him : he
mingles another ax^forthem^ a cup of wraths and
they are to drinkeup the very dregs of it .Friendfhip
is the fweetnefle, intimateReffc andftrengthof
love. In our friends ourlovedwe!$5andreftsit
fclf.Conjugall friendfhip is the fweeteft friend-
fhip. All the kinds and degrees of friendship
meet in Chrift towards his Spoufe ; it is the1
friendfhip of a husband,of a brother,and if there
be any relation in the world wherein friendfhip
is,all is too little to expreffe the love of Chrift.
)n friendfhip there is mutuall confent,an union

Eat 0 friends fDrinke.

of judgement and affe&ions, there is a mutwal!
fympathy in the good and ill one of another, as
it there were one foulc in two bodies : there be
mutual friends and mutuall enemies. t>o i not hate
them(&\lh David)tkat hate thee. There ismutuall
love of one another for their owne lakes ; in flat-
tery men love themfelves moft % irifemblancr
love others,but all is in reflexion to themfelves.
There isliberty which isthelife of friendship,
there is a free intercourfe between friends, a free
opening of fecrets : fo here Chrift openeth his
fecrets to us, and wc to him, we acquaint him
with the moft hidden thoughts of our hcarts,and
wc lay open all our cares and defires before him:
thus Abraham was called Gods friend, and the
Difciples Chrifts friends. It isthe office of th£
Spirit to revealc the fccrets of Chrift heart to us
concerning ourownc folvation $ he doth not re-
veale himfelfe to the world.

In f riendfhip there is mutuall folace and com-
fort one in another. Chrift delightcth himfelfe
in his love to his Church, and his Church de- ,
lighteth her felfe in her love to Chrift. Chrifts
delight was to be with the fons of men, and ours
is to be with him*

In friendfhip there is a mutuall honour and re-
Jpcft one of another 5 but here is fome difference
in this friendfhip ; for though Chrift calls us
friends> and therein in fome fort brings himfelfe
down to us, yet we muft remember that this is a
friendfhip of unequal$:Chrifts honouring of us is
his putting honour upon us* our honoring of hirt*
) is I

S*a.IlT.

PfrLijf.n

J*4_

Seh.UL

Ifleep.

, is the giving him the honour due to kti name. This
\ friendfhip muft be maintained by due refpeS on
our parts. As he is our friend.fo he is our King,
and knows how to correct us if we forget our di-
{tence.Ifheherefeemetoufeushardly>itis that
he may ufe us the more kindly after : hefufFcrs>
much for us, therefore we may well allow him
the liberty of feafonablecorre&ing ofus."

He that infpireth friendfhip into others, will
undoubtedly keep the lawes of friendfbip him-
felfe, will count our enemies his enemies. The
enemies of the Church (hill one day know chat
the Church is notfriendlcfle.

And as his friendfhip is fweet,foconfhnt in all !
conditions ,- he ufeth not his friends as we dot
flowcrs,regardthem onely whenthey are frefh ; j
but he breeds that in us, that may make us fuch
as he may ftill delight in us : if other friends faile
(as friends may faile ) yet this friend will never
faile irs:If we benotailiamed of him, he will ne-
ver be afhamed of us. How comfortable would
our life be,if we could draw out the comfort that
this title of ^/Waffoordeth : It is a comfortable,
a fruitfully ecernall friendfhip.

1 jleepfiut my heart waketb.
Here the Church cxprefTeth a changeable
pafTageof her fpirituall condition, after Hi: had
recovered her felfeout of a former defertion,ex-
prefTed in the beginning of the third Chapter,
and enjoyed a comfortable intercourfe with
Chrift, now (he falleth into i deeper defertion
and temptation, from the remainder of corrup-
tion

Ifleefr

tion getting ftrength. The Church now falleth
afleep, then was awake in the night, and fought
I her beloved 5 here is no prefent awaking, no fee- 1
' king$there no mifufageby the watchmen as herey j
I there fhefindeth him morcfpeedily5here(hefals j
ficke with love before Chrifls difcovereth him-
Ifclfe.

j Before we come to the words,obfeive in ge-
jnerall^

I That t be ft ate oft be church and every C hi Hi an is
IjhbjecJ to (pirituall alterations. 1 he Church isal- 1
waies beloved \offoufe,a friend^hui in this one ftate :
there falkth cue variety of changes. No Creature
fubjed to fo many changes as man • from a ftate |
of innocency he fell into a ftate of corruption 5
from that he by grace is reftored fo a ftate ot
'\ grace,and from grace to glory,where his condi-
! tion fhall be as Chrifts now is, end as the heaven
j the place is, altogether unchangeable. And in
] that ftate ot grace, how many intercourfes be
jthere, the foundation of Gods love to us, and
1 grace in us alwaies remaining the fame, otfee? be-
I Ioved,for eve? beloved.

Wefee here after a feaft the Church falleth
' :>{\?ep:SeeitinJbrabam.fomimesftrongtnfaith,
ifomtimes fearfull. David femetimes (tending, j
jfomtimes failing, fomtimes recovering hirofelf, '
|& ftanding fafter/omtimes uiumyhmgytbe Lord
\is the light of my countenance, whom fiall Ifeare •
! fomtimes againe, IflntUenedayfallby the bands of
j Saul. In the verv fame Pfalme he begins with,
\ Rebuke me not in thy wrath, and "ends ffi(h/Aj/pij

5er. III.
1.

Obferv,

Pfal.

t7-i.

i Sam. 2 7, 1,
PfaU.

ljleep:

■)

The Reafon.

Ohfrv.l.

Sbr.III. \] e wkkedMiatjhough zealous , yet after flies fir
bis life. So lob Jeter ,fometimes refolttte and vaU-
4#f,otherwhile finks for ft are.

The ground is by reafon of variety of out-
ward occurrences working upon the diverfity of \
principles in us,nature and grace,both nature and i
grace are alwaies adive in us in fome degree, i
when corruption gets ftrength, then we finde a I
ficke ftate creeping upon us, and lofe our former
frame. It's with the foule as with the body, in a
certaine peripd of time it gathereth ill humours
which breake out into aguilh diftempers at
length : fo thereliques of a fpirituall difeafe not j
carried away, will ripen and gather to a head.
This (hould teach us when we ate well to ftudy
to keep an even courfe, and to watch over the
fiift (lirrings 5 and likewifeif we fee fome une-
vennefle in our wayes, not to cenfure our felves
I or others over-harfhly. Exa& evennefle is to be

* driven after here, but to be enjoyed in another

world.

2. Wee fee by comparing the ftate of the
Church here with the ftate of it in the third
Chapter,that where corruption is not throughly
purged3and acarefull watch kept over the foule,
there after a recovery will follow a more dange-
rous diftemper, corruption will notonely ftriv;
for life,but for rule. If there had been a through
reformation in the Church after ht r former trou-
ble,and a through clofing with Chrift ,fhe would
not thus have fallen into a more dangerous con-
dition. We fee Dtvidin his latter times fals to

nnm-

mmbring of the fcofle $ and Samfjen after he had
done great fervices for the Church, at length
fhamefully betrayes his ftrength^and he that had
ruled others,fubmits to be ruled by a bafe drum*
petJwts for not through repenting for his run- \
ning from his calling, fals after to quarrell with
God himfelfe. It is the beft therefore to dealc
throughly with our hearts, clfe flefh unfubdued
will owe us a greater fhame3& we fhall difhonor
ourewne beginnings. Yet this is the comfort,
that this will oecafion deeper humility and ha-
tred of finne in thofe that are Gods, and afafter
cleaving to God than ever before, as we fee in
the Church hererafterwards grace will have the
bctteratlaft.

3, We may obfervc the ingenuity of the
Church in laying open her ownc ftate. It is the
difpofition of Gods people to be ingenuous in
opening their ftate to God, as \x\DmidyNthemi-

Thcrcafonisthus:

1 • By a free and full confeffion we give God
the honour of his wifedome in knowing of our
own condition fecret and open, we give him the
honour of mercy that will not take advantage
againft us, the honour of power and authority
over us>if he fhould fliew his ftrength againft us.
We yeeld unto him the glory of all his chiefe
prerogatives: whereupon Iofhuah moveth ^Acban
to a free confeffion, My forgive glory to God.

2. We fliame Satan, who fir ft takes away
fhame of finning, and then takes away (hamefor
1 G fin*

Ser.IIL

Obftrv.},

tf>

Ser.III.

J Jleep,

Qux ttt repre
hendis}ego

ntrc

fin, he tempts us not to be afhamed to do that we
■ are afhamed to confefle : fo we by filence keep
Satans counfell againft our owne foules. If we
accufe our felves.we put him out of office, who
is the acenfer of the brethren ,

3. We prevent likewife malicious imputati-
ons from the world. <^0#**anfwercd roundly
and well when he was upbraided with the finnes
of his former age : what,thou (faith he) findeft
fault with,I have condemned in my felfe before.

4. This ingenuous dealing ealeth the foule>
giving vent to the grief c of it: whiles thearrowes
head flicks in the wound it will not heale : Sinne

Fcrrumin vw.'-J unconfeffed is like a broken peece of rufty yron
in the body , it muft be gotten out, elfc it will by
rancklingandfeflring caufc more danger. It is
like poifon in the ftoniacke,if it be not prefently
caft up it will infed the whole body.Is it not bet-
tertotakefhame to our felves now, than to be
afhamed hereafter before Angels , Devils and
1 Men^Howcarefull is God of us3 by this private

I ' way to prevent future fhame i

5. This faithfull dealing with our felves is
oft a meanes of prefent delivery out of any trou-
ble, David inthc 32* Pftlme 4. was in a great di-
ftemperbothof body and fpiric ; hismoifture
was turned into the drought of Summer. It is
thought he made this Pfalme between the time
of his fin and his pardon. What courfetaketh he?
I faid( faith he)that xsjrefelvedtoconfeffe my fny
and thou forgave ji the iniquity of my fin. Upon a
free and full,a faithfull, and ingenuous confe/Ti-
I on,

Ifleep.

on, without all guile of ftirit, he found cafe pre
fently both in foul and body.Tbe caufe of Gods
fc vere dealing with us, is, that we fhould deale
feverely with our felves.The beft tryall cf Reli-
gion in us,is by thofe adions whereby we refleft
on our felves,by judging and condemning of our
felves-,for this argueth a fpirit without guile. Sin
and fhifting came into the world together. The
fubtilty ot proud nature, efpecially in eminency
is fuch, that finncs may pafle for vertues$becaufe
finnc and Satan are alike in this, they cannot en-
dure to appeare in their owne colour and habit;
and fo thofe that oppofc it fliall be accounted
oppofers of good, if his guile of Spirit hath no
bkffednefe belonging to intake heed of it.

4. Marke further one figne of a graciousfoule,
to be abated for kfferdefe&s, fleepineflfeand in-
difpofition to good. One would thinke drowfi-
nefle were no fuch great matter 5 O but the
church had fuchfweetacquaintancewithChrift,
that every little indifpofition that hindered any
degree of communion was grievous to her. You
fhallhavea/#dW, a Saul, anenormious offender
confeffe great fals that gripe his confeience ; all
fbattbecaft up, that the confeience being dis-
burdened may feele a little eafe : But how few
have you humbled for dulncfTe of fpirit, want of
love,of zeale5and cheerfulneflein duty:This ac-
companied with ftrife againfl it, argues a good
fpirit indeed.

A carnall man is not more humbled for groffe
fins, than a gracious Chriftian for wants in good

G 2 adions,

Ser. III.

so !

Sbr.III.

Ifleep?

a&ions, when it is not with him as it hath been, j
and as he would.Thereafon is, whf re there is a
cleareand heavenly lighr^therc lefler motes are
difcernable : and fpirituall life is fenfiblc of any
obfttu&ion and hinderance. This goeth in the
world for unneceflfitry nicety : the world ftrai-
nethnot at thefe gnats : Butthofe upon whofe
hearts the Sun of Righteoufneffc hath fhined, j
have both a cleare fight and a tender heart. \
To come tothe words \J fleef\ The Church
fetchetha comparifon from the body-to ex-
preffe the ftate of the foule. It is one ufe of our
body to help us in fpirituall expreflions. Whilft
the foule dwelleth in the body, it dependeth
much in the conceiving of things upon the phan-
tafie, and the phantane upon the fenfes. Wee
come to conceive of fpirituall fleep by fleepof
the body, which we are well enough acquainted
with.

The Church ,as (he confifts of a double princi-
ple, flefhand fpirit mingled together in all parts,
as darknefle and light in the twilight and daw-
ning of the day.-fo here (he expreffeth her condi-
tion in regard of either part, fo far as fhe was car-
nail, (he flept, fo far as (he was fpirituall,flie was
awake.

Inthismixtcondition,the fleflifor theprefent
prevailed, yet fo as the Spirit had its working,
\JheJlept,bi4t her heart waked. .
| The words containe a confcffion J fleep, and a
Icorredion, but my bedrtwaketb. She hath a dou-
ble afped ^ one to the i\\,her (leepiiipfhe other to

her

1 fleep.

5»

her good, her heart infime degree awaked. The S e r . III.
Spirit of God is a difcerning Spirit, it difcove-
reth what is flefh and what is Spirit.

Sothat we muft not conceive this fleep to be
that dead fleep all men are in by nature, nor to
be that judiciall fleep , that fpirit of (lumber
which is a further degree of that naturall fleep,
to which God giveth up fome as a feale of their
defperate condition;but here is meant that fleep
that arifcth out of the remainder of corruption
unfubdued, andnowisherein the Church pre-
vailing over the better part.FIefh and Spirit have
both their intercourfe in us as, Mofes and Amalek
had : unlefle we ftand upon our guard, the flefh \
will get the upper ground, as we fee here. The
beft are no further fafe than they are watchfull.

For the cleare underftanding of this, obferve
fomecorrefpondency in the refemblance, wher-
in too much curiofity is lothfome and poftill-
like, and calleth the mind too much from the
kernelltothefhell.

Bodily and fpirituall fleep rcfemble each the
other in the caules, intheeffeds3andinthe dan-

^erousiflue.

There/em*
b lance between
bodily aid f}i-
rituattjleep.

The fleep of the body commeth from theob-
ftru&ionand binding upof the fenfes by vapours
which arifeout of the ftomacke : fo there be fpi-
rituall fumes of worldly cares anddefires that
obftru&the fenfes of the foule 5 therefore our
bleffed Saviour counts it a fpirituall furfetting, j
when the foule is oppreffed with care about the j
world ^luftsbring the foule a bedrProfperity is a ; Luk.21.j4.

G 3 ftrong I

SlR.III.

1 Qeep.

i — =- . 1 -i ' * '

(Irong vapo jr, if it overcome not the braine, yet
it weakenech ic as (Iron* wac crs doc. Sec it in So.
iomm himfclfe. The Difciples fell aflcepinthe
garden when they were oppreffed with heavi-
ness and forrow, which paflions will have the
[like cffe& upon the foulc.

Sleep arifeth oft from wearinefTcand want of
fpirits : fo there is a fpirituall wearineflearifing
from difcouragements, and too much expence
of theftrengch of the foule upon other matters,
upon impertinencies that conccrnc not the beft
ftate of the foule.

Some are brought afleep by mufickerfo many
by filtering enticements and infinuations of
others joyning with their ownc flattering dc-
ccitfull hcart>are caft into a fpirituall flcep.

Sleep arifeth from want of excrcife, when
there is a ccflation from fpirituall exercife about
the proper obje& of it,there followeth a fpiritu-
all flcep.Exercife keeps waking.

Sleep arifeth oft from cold difeafes,as Lethar-
gies, from cold grofTe humors ; cold, earthly,
grofle affedions about the things here below5be-
numme the foule, and bring it into a heavy >
drowfie^cepy temper.

Sometimes deep is caufed by fome kind of
poyfon, efpecially thepoyfon of Afpes which
kils in flccping : and doe not finfull delights doe
the like to the foule^infcnfiblcevils are the moft
dangerous evils. <,

Otherwhile flothfull yawning company dif-

pofe to fleep, there is no more ordinary caufe of

fpirituall

1 JJeep.

fpirituall fleep, than converfing with fpirituall
fluggards,that count it a high point of wifcdomo
not to be forward in Religion. Thefc formall
proud pcrfons, as they arc cold themfclves, fo
they laboui tocaft water upontbe heatof others.
Nay thofe that are other wile good, if declining
in their fit ft love, will encline others to afellow-
fhipin thefame fecure temper, left they ihonld
be upbraided by the vigilancy of others.

They are alike in the cffe&s. Men difpofed
to be aflcep deftre to be alone, Thofe like-wife
that arc difpofed to take a fpirituall nap, will
avoid company , cfpecially of fbch as would
awake them, They will hardly endure rowzing
meanes.

Men will draw the curtains and fliut out light,
when they mean to compofe themfclves to reft.
So when men favour themfel ves in fome wayes
not allowable, they arc afraid to be difquicted
by the light ; light both difcovcreth, awakcth,
andftirsupto working: And men when they arc
loth to doe what they know, arc loth to kaow
what they fhould doe. They thatjleep, pep in the
flight. o^/ijOthcrwifc a good King, fhut up the
Prophet in prifon for doing his duty : Much of
the anger that menbeare againft the word layd
open to them, is becaufe it will not foffcr them
to flee p quietly in their fins. Such as will fuffer
them to live quietly in their finnes,they arc the
quiet and hotieft men. There cannot be a worfe
figne than when men will not endure wholfome
words, it is a fignethey arc in an ill league with

G 4 that

Sit.nr.

I Thcf.j .7.

lfleep:

Ifa.i9-8.

Pfal.nj.5-

-.■■■■■ ■ ^ , w — ■ ■ ■ a_ l -.,,,,. , ■■■>■!■

Ser.III. (that they (hould above all wagewarreagainft*

In deep phantafie ruleth,and dreames in phan-
ta(ie;men in deep dreame of falfe good, and for-
get true danger.

Many cheiifli golden dreames , drcame of
mear,and when they awake,their foule isempty.
Vaine hopes are the dreames of waking men, as
vaine dreames are of deeping and carnallmen,
whofe life is but a dreame.

In d^ep there is no exercife of fenfes or moti-
on : asthen men are not fenfible of good or ill,,
they move neither to good or ill : xMotion fol-
loweth fenfiblenefle : what good we are not fen-
fible of, we move not unto. Hence deep is of kin
to death, for the time depriving us of the ufe of
all fenfes ; and a fecure profeflor in appearance
differs little from a dead profeflbur^bothofthem
areunaftive in good^and what they doe,they do
it without delight, in an uncomely and unaccep-
table manner,unbeleeming the ftace of a Chrifti-
an. It is all one to have no fenfes, and not to ufe
them ; we may fay of men In this deepy temper,
as the Scripture fpeaks of Idols, they have eyes
and feenot>eares andhcare*ot,£cc*

So likewife they are alike in danger : In deep
the precioufeft thing men carry about them, is
taken away without refiftance;and they are rea-
dy to let loofe what they held fad before, were
it never fo rich 3 Jewell. And it is fo in fpirituall
■deepinede 5 men fuflfcr the profefiion of the truth
•to be wrung from diem without much with-
;ftanding 5 and with letting fall their watch, let I

foul

Ifleep.

Ser.III.

io.

fall likewife, if not their grace,yet the exercife of
their graces, and are in danger to be robbed of
all.

There is no danger but a man in fleep is faire
for3and expofed unto :Sifera was flaineafleep,and
ijhbofhetb at noone day : and there is no temptati- 2 Sam.4.7.
on, no finne, no judgement, but a fecure drowfie
Chriftian is open for ; which is the ground of fo
oft inforcing watchfulnefTe by the Spirit of God
in the Scriptures. As fpiriruall deadnes of fpirit
isa caufe of other fins, fo likewifeitis a punifh-
ment of them^God powreth a Spirit ofdeadjleep I ik.*9
upon tm»$ andclofetbup their eyes, till fome heavy
judgement falleth upon them 5 and how many
carnallmenneverawakein this world, till they
awake in hell i No wonder therefore that Satan
labours to cad men into a dead deep all that he
•can, and deludesthemwithdreamesof a falfe
good,that their eftate is good,and like fo to con-
tinue, that to morrow fhall be as to day, that no
danger is neare , though Gods wrath hangeth
over their head, ready to be revealed from hea-
ven.

Thus wee fee how the refemblance holds.
Sometpply this to Con ft amines time about three
hundred ycares after Chrift, when the Church
upon peaceand plenty grew fecure5and fuffered
EGclefiafticall abufes to creep in.Religion begat
plenty, and the daughter devoured the mother.
This made the Writers of the Ecclcfiaftical!
Stories to queftion, whether the Church hath
more hurt by open perfection, orpeace, whenj

one

Thcodor l.f,

Ser.III.

Aug id Ianu-
ar.Epift.i 19.
Tolerabilior
ful£ornm con-
ditio q'JiM
no$r*>

Si too tempoie
bxc diccbai (0
fapiens Attgu*
flint) qu':dn$-
ftra tevipeflate
dixijfts? Gcr-
fon dc vic.fpi*
ritual.

Si tenerentur in
fuo rigor e ^max-
ima pars Eccle-
fudemarttur.

I flcep.

one Chriftian undermincth and rageth againft
another. Humane inventions were fo multiplied,
that not long after in o^£*y?wtt time, hecom-
plained that the condition of the Icwes was
more tolerable then theirs^forthough the Jcwes
were under burdens, yet they were fuch as were
impofed by God himfelfe, and not humane pre/imp-
tiws. But Gcrfin many hundred yeares after in-
creafeth his complaint. If (O ^u^nfiinc) thou
faidftthusinthy time, what wouldcft thou have
faid if thou hadft lived now? when men (as a toy
taketh them in the head) will multiply burdens.
And he was not afraid to fay ,rhat the number of
humane confticutions was fuch, that if they were
obferved in rigour, the greateft part of the
Church would be damned. Thus whileft the
husbandman flept, the envious man Satan flept
not, but few'd his teares. Thus Popery grew up
by degrees, till it overfpread the Church^whilft
the watchmen that fliould have kept others
awake, fellafleepthcmfelves. And thus we an-
fwer thePapifts, when they quarrcll with us
about the beginning of their errours. They aske
of us when fuch and fuch an hcrefie began : wc
anfwer, that thofe that (hould have obferved
them, were aflecp. Popery is a rayftery that
crept into the Church by degrees under glori-
ous pretences. Their errours had modeft begin-
nings. Worfliipping of Images arofe from refer-
ving the pi&urcs of friends, and after that were
brought into the Church. Invocation of Saints
I arofe from fome of the Fathers figurative turning

ofl

lfleep.

ofthcir fpeechto fomethat were dead.Tranfub-
(lantiation had rife from fome tranfeendent
unwary phrafes of the Fathers. The Papacy it
felfe from feme titles of the Romifh Church
and Bifhop. Nothing in Popery fo groffe, but
had forae fmall beginnings, which being negle-
&ed by thofe that Ihould have watched over the
Church, grew at length uofufferable. No won-
der ifthePapifts be caft into a dead fleep,they
have drunke too deep of the whores cup. They
that worfhip Images, are(asthe Scripture faith)
like unto themjhey have eyes and feenot>$cc.They
cannot difceine of their errours, though they be
never fo ridiculous and fenfleffe, as prayer in an
unknowne tongue,and fuch like.

And upon this ftate of the Churcb,Iet us addc
this caution.

If the beftmenbefo prone to deep, then we
cannot fafely at all times build upon their judge-
ment. The Fathers of the Church were not al-
way es awake.There be few of thcm,but in fome
things we may appealc from themfelves dee-
ping, to themfelves waking. The beft having
fome darkneffeleft In their underftandings, and
fome lufts unfubdued in their affcdlions, may
write and fpeak fometimes out of the worft part
and principle that is in them5as well as out of the !
beft,when they keep not clofe to the rule. j

When our adverfaries prefle us with the au-
thority of Fathers, we appeale to them where
they fpeake advifedly, and of purpofe. When
they were not awaked by heretickcs,they fpeak

fome- I

Ser. III.

A Cautioa.

I fleep.

imufunt no/tri,
in multu vary,
in minimu ve-
flri. Wh.

j Ifa.7'5?-

Sbr.III. Ifometimes anworthily, and give advantages to
Fatrcsinmax-\hexcuc\LCS that followed. It is the manner of our
adverlaries to make the unwarrantable praftife
of the ancienter time a rule of their pra&ife, and
the doubtfull opinions of the ancients their own ,
grand tenets. Wherein in both they deale unfafe-
ly for themfelves, and injuriously towards us, !
when we upon grounds in fome things difient,
which liberty (oft when they (hould not) they
will take to themfelves.

But howfoever this fleepy condition agreeth
tothe former times of the Church, yet I wifli
there Were not caufe to apply it to our felves, in
thislatter age of the Church, wherein many of
the ancient herefies are revived $ and befides,the
evils that accompany long peace, take hold of
us, and will prevaile too far if we doe not rowze
up our felves. The Church is in the Common-
wealth, and ufually they flourifh and fall toge-
ther. When there is a fleep of the Church, for
the moft part there is a fleep of the State. A civill
fleep is, when in grounds of danger there is no
apprehenfion of danger, and this fleep is a pu-
nifliment offpirituall fleep, when with Ef brain*
a State hath^r^ haires^ and knoweth it noty when
judgements abroad will not awake men $ when
noife and pinching will not awake, the fleep
muft needs be deep. The whole world almoftisj
in combuftion round about us, and many coun-'
tries thought themfelves as fafe a little before I
their troubles, as we now thinke our felves. If
feare of outward dangers will not awake, then

fpi-

Ifleep.

fpiritual dangers will not^s being more fecret &
. not obvious to fenfe.No wonder then if few will
belecve our report of the fearefull condition of
wicked men in the world to come. A man may
be ftartled and awaked with outward dangers
that is fpiritually fottifhjbut he that is careleffe of
outward danger, will be regardleffe of what we
fay in fpirituall dangers. The feare of danger
may be the greater, when (as it was amongft the
Iewes) thofe that fhould be watchfull them-
felves, and awake others, in ftead of awaking,
rocke the cradle, and cry, peace, peace, theTemple
cf the Lord, the Temple of ythe Lord ; yetwemuft
never forget to be mindfull with thankfulneffe
for peace,and the Gofpell of peace, which yet
by Gods blefling wcenjoy, alwayes fufpcSing
thereadinefle of nature to grow fecure under the
abundance of favours,and fo to blefle our felvcs
in that condition.

i . Now we know that flcep is creeping upon
us, bycemparing our prefent condition with our
former , when we are in a more wakefull frame,
when the graces of Gods Spirit were in exer-
cife in us.If we differ from that we were,then all
is not well.

2. Compare our felves againe with that ftate
and frame that a ChrifUanfhould be in;for fome-
times a Cbriftian goes under an uncomfortable
condition, all the dayes of his life, fo that he is
not fit to makehimfelfe his patterne. The true
rule is, that defcription that is in the word of a
j waking and living Chriftian, what fhould a man
i be,

99_

Sbr.III.

Signes of a
flecpy ftate.

;

Sbr.III.

A&s 9.59.

be, take him at the beft,the varying from thar is
afleepyeftate5visforinftance,A. ChrifHan fhould
walked the Comfort of the Hely-Ghojl> live and
walke by faith, he fhould depend upon God,
and refift temptations. Faith fliould worke by
love, and love to our felves fhould move us ro
honour our felves as members of Chrift,to dif- \
daine to defile our felves by finne : our hope if
it be waking will purge us and make us futablc
to the condition we hope for in Hca ven,and the
Company wee hope to have fellowfhip with
there.

3. Again>!ooke to the examples of others that
; are more gracious. I have as many encourage-

mentsto be thankfull to God,and fruitfull.-They
enjoy no more meanes then I, and yet they
abound in aflurance, are comfortable in all con-
ditions: I am downeina little troubIe,fubje<fi to
paflion, to barrennefTe, and diftruft, as if there
were no promifes of God made to fowing in
righteoufneffe. Thus a man may difcerne he is
afleep, by comparing himfelfe with othersthat
are better then himfelfe.

4. Again,k's evident that we are growing on to
a fleepy condition by this, when we find a back-

I wardnefleto fpiritual duties,as to prayer,thankf- ;

1 giving,and fpirituall conference. It fhould be the '
joy of aChriftian (as it is his prerogative) to
come into Ac prefence of Chrift, and to be in- 1

' abled to doe thar,that is above himfelfe. When
what is fpirituall in a duty will not downewith
us,it is a figne our foules are in a fleepy temper : J

there 1

IJleep.

• ■ * ■ •* - ■ -^ ■~t ~ ■ •

There is not a proportion between the foule and
the bufineffe in heavenly duties. Whom doe we
fpeake too but God? whom do we heare fpeake
in the Word but God i what fhould be the tem-
per of thofe that fpeake to God, and heare him
fpeake tothemrlt fhould be regardfull, reverent,
obfervant:! hofethat are watchfull to the eye of
a Prince , what obfervance they fhew, when
rhey arc to receive any thing from hinder to put
up any requeft to )xim>offcr this to thy King^ faith
the Lord by Malady -.When* man comes drow-
fily to God, to facrifice, to heare, to pray, &c.
Offer this carriage to man, wil 1 he take it at thy
hands < Oh the mercy of our patient God, that
will endure fuch fervicesas we moft frequently
performe ! by this indifpofedneffeto duty more
or lefTe,may we difcover our fleepinefle*

5. When the foule begins to admire outward
excellencies, when it awakes much to profits,
pleafures and honours, when men admire great
men,rich men, great places, the ftrength and fat
of the foule is confumed by feeding on thefe
things, fo that when it comes to fpirituall things
it muft needs be faint and drowfie. By thefe and
the likefignes,le<us labour to fearchdie ftate of
our foules.

1. Andtoftirreusupthemore,Confiderthe
danger of a fecure fleepy eftate. There is no fin
but; a man is expofed unto in a fecure eft ate^ther-
fore the Devill labours all he can to caft men in-
to this tcmper,which he muft doe before he can
make him fall into any grofle finne. When he

foi

(

Mai. 1. 8.

Motives

a^ainft flee-
pinefTe.

102

SeiuIII.

ljtfa

is aflcep he is in a fit frame for any ill a&ion,hc is
in a temper fit for the Devill to worke upon, to
bring into any dreame or crrour, to inflame the
fancies and conceits with outward excellencies.
The Devill hath a faculty this way to make out-
ward things great that are nothing worth \ and to
make fuch fins little, as if we were awake would
affright us -> he works ftrongeft upon the fancy,
when the foule is fleepy or a little drowfie.

Thereisnoman that comes to grofFefins fud-
denly.but he fals by little and little,firft to flum- \
ber,and from (lumber to fleep,and from deep to
fecurity, and fo from one degree toanother::it is
the inlet to all finnes, and the beginning of all
danger ; therefore the Lord takes a contrary
courfc with his, when he would preferve a ftate
or pcrfon, he plants in them firft a fpirit of faith
to beleeve that there is fuch a danger, or fuch a
good to be apprehended , upon watching and
going on in a courfe befitting that conditioned
then faith(if it be a raatrer of threatening)ftirs up
feare,which maketh Hp care and diligence. This
is Gods method, when he intends the prefcrva-
t ion of any.

2. A man in his deep is fit to lofc all,a fleepy
hand lets any thing goc with eafe. A man hath
grace and comfort, he lets it goe in his fpirituall
fleepinefle,grace in a great meafure,and the fenfe
and comfort of it altogether. A Chriftian hath
alwayes the divine nature in him that workes in
fome degree 5 yet notwithftanding in regard of
his prefent temper and feeling, he may be in

fuch

1 fleep.

fuch a cafe, that he fliall differ nothing from a re-
probate 5 nay, hee may come to feele more
then any ordinary wicked man feeles whiles he
lives in the world, as divers good Chriftians doe.
And all this,through their carelefnefle,that they
fuflfer themfelvcs to be robbed of firft begin-
nings, by yeelding to delights, company and
contentmentsjfeedingtheirconceitswithcarnall
excellencies, fo favouring corruptions, and flat-
tering, that that is naught in them, they lofe the
comfort of all that is good : who would doe this
for the gaining of a little broken deep? I fay,bro-
ken fleep ; for the better a man is, the more un-
quietly (hall he fleep in fuch a ftate3he fliall feele
ftartlings and frights in the midft of his carnall
delights if he belong to God ,

3. Befides,God meersthem with fome crof-
fes in this world5that they fhall gaine nothing by
it. There is none of Gods children that ever gai-
ned by yeelding to any corruption, or drowfi-
neffe,though God faved their foules.lt is alwaies
true, a fecureftate is a furefore-runnner of fome
great crofTe,or of fome great finne. God cannot
endure fuch a temper of foule, livelefTe and un-
feeling performancesand facrifices, to him that
hath given us fuch encouragements:It muft needs
be diftaftefull to God when we goe drowfily
and heavily about his worke. Curfed is be that
doth the worke of the Lordntgligently, if it were to
fheath hisfword in the bowels of his enemy, to |
which man is exceedingly prone, yetifitbenot
done with diligenceand an eye to God,a man is
curfed in it. H 4. And

Ser. III.

Icr.48.10,

to4

1 (leep.

Sbr.III.
4-

Luk.1.74.
: 5-

4. And it is an odious temper to God 5 for
doth not hee deferve cheerfull fervice at our
hands? hath hebeenawilderneffctous i doth
he not deferve the marrow of our foules * doth
not his greatnefTe require it at our hands, that
our fenfes be all waking^and doth not his mercy !
deferve,that our love fhould take all care to ferve
him tha: is fo gracious and good to us * Is it not
the fruit of our redemption to ferve him without
feare in holineffe and righteoufnefTe all the daies
of our lives?

5. It is a ftate not onely odious to God, but
irkfometo our owne fpirits;the confeience is ne-
ver fully at peace in a drowfie fta:e,or in dro wfie
performances.

Likewife it is not gracefull to others, it breeds
not love in them to good things, but diflike.
Carnall men, let them fee a Chriftian not carry
himfelfe waking as he fhould, though they be a
thoufand times worfe themfelves, yet notwith-
(landing they thinke it fhould not befo, fucha
courfe doth not fute with fo much knowledge
and fo much grace.

Let a man confidcr, wherefore God bath gi-
ven the powersof the foule and thegraces of the
Spirit, are they not givenfor exercife, and to be
imployed about their proper obje<5h i A man is
not a nun. a Chriftian is not a Chriftian when he
is not waking ; he i'o far degenerates from him-
felfcyas he yeelds unro any unbefeerning carri-
age. Wherefore hath God given winndtrflaft-
W/#g,butto conceive the beft things : wherefore

havei

1 Jkep*

have wc judgement ^ but to judge aright between

the things of heaven and earth ? wherefore have

we love planted in us, but to fet it on lovely ob-

je&s? wherefore faith, butto truft God over all ?

wherefore hatred but to fly ill ? wherefore have |

we affedfronsjaut for fpiritual things? When ther-

fore our affe&ions are dull3and lofe their edge to

thefe things, being quick only to earthly things.

What a temper is this * how doth a man anfwer

his Creation>the ftate of a new Creature? Wher-

foreare all graces planted in the foule, as faith

and love,and hope and patience $ but to be in ex-

ercife,and waking;to havethefe, and to let them

fleep,and lie unexercifed, fo faraChriftianfor-

getsbimfelfe, and is not himfelfe^a Chriftian as

a Chriftian, that is, in hisrighttemper fhould be

in theaftand exercifeof what is good in him,

upon all occafions,as we fay of God, he is a pure

A#,becaufe he is alwaiesin working. The Spi-

ritof God isapure A<3,inwhom isnofufFering,

but all a&ion, about that that is fie for fo glorious

a nature : So it is with the fpirit of a man, that

hath the Spirit of God • he is in a&,in exercife,in

operation : As the Spirit is more or leflfe in him,

fo he is more or lefTe in operation, more orlefTe

fruitful!. Whata world of good might Chrifti-

ans doe, if they were in a right temper 5 what a

deale of ill might they efcape and avoid that

they lie in,if they would rouze up their foules to

be as Chriftians fhould be,and as their foule and J

confciencetelsthem, they ought and might be, j

did they rightly improve the meanes they have, j

H2 THE

105

See. Ill,

1 io6

Ser.IIII.

The fourth Sermon *

Cant. V. Ver. II.

ljleepjbutwy heart wakes ,&c.

He words as ic hath been (hewed,
combine a confefton^i fleep, and a
Correction, my heart tvaketh. The
confeflion hath been hand!ed5now
^Ifomething of the corre&ion ,
or exception.

<JMy heart waketh.
The word fed>t you know includes the whole
foule, for the underfianding is the heart, an under-
Handing heart. To lay things up in our hearts,
there it is memory, and to cleave in heart is to
i cleave in will. Torejoycein heart, that is, in the |
'ajfetficn, fo that all the powers of the foule, the
inward man (as/W calleth it ) is the heart.
IjleeVybut my heart tvaketh.
Indeed,the Church might have faid, my heart
fleepeth,but my heart waketh 5 for it is the fame
faculty, the fame power of the foule, both in the
flate of corruption, and of grace, in which the
lfouleis,asinthetwy-lighr, \v*£ cannot fay, this is
J light,

1 fleepjbut my heart wah th.

Obferv. i.

light,and that is darkneffe,becaufe there is fuch a
mixture. In all the powers of the foule there is
fomethirg good, and fomethirgill, fomething
fltfli,and (cmethingfpirit. The heart was ailcep,
and likewife was awake* / (leep, but my heart wa
ketb. You fee here then firit of all in this corre-
dion, That a Chriftian hath two principles in
hinvhat which is good, and t hat which is evill,
whence iffueth the we*knefle of his s&ions and
affefiions : They are all mixed,as arc the princi->
pies from which they come forth. We may ob- i
ferve further, ThataChriflian man may know j Qkfov^
how itiswithhimfelfe, though he be mixed of ;
flefh and fpirit ; he hath a diftinguifhing know-
ledge and judgement, whereby he knowesboth
the good and evill in bimfelfe. In a dungeon I
where is nothing but darkneffe, both on the eye j
that fhould fee, and on that which fhould be j
feen,he can fee nothing; butwherethereisafu- j
pernaturall principle, where there is this mix- j
ture, there the light of the Spirit fearcheththe
darke corners of the heart i A man that hath the
Spirit knoweth both, he knowcth himfelfeand
hisownc heart. The Spirit hatha light of its
owne, even as Reafbn hath, how doth Reafon
|know what it doth i By a refledl A& inbred in
)the foul.Shall a man that is naturall refL<5t upon
his ftate, and know what he knowes, what he
thinks, what he doth, and may notthe foule that
is raifed to an higher eftate know as much i un-
doubtedly it may. Btfides,we have the Spirit of
God, which is light, and felfe-evidcncing, ic

H j fhewes

But my heart w«ketb%

SE R, Hll. flicvvcs unco us, where it tSj andwhatitis. The

Hmtiedifer. work of the Spirit may fometimes be hindered, |
mng mrhj of aS in times of temptation , then I confcfTe a man i
the sprit c$m- looke wholly upon corruption, and fo-mi-

wrupel \ ftake himiclre, in judging by that which he lees
prefent in himfelfe, and not by the other princi-
ple, which is concealed for a time from him.
I But a Chriftian, when he is not in fuch a tempta-

tion, he knowes his owne eftate, and can diflin-
guifh between the principles in him, of the flefh
and Spirit;grace and nature. I

Againe we fee here, in that the Church faith, *
but my heart waktth, that (he doth acknowledge
there isgcodaswellasevill : As theChurchis
ingenious to confeffe that which is amiffe,//fo/>,
j fo (lie is as true in confefling that which isgood
in her kWe-jbntmy heart rvaketb, which yeelds us
another obfervation.

Wee fliould as well acknowledge that
which is good , as that which is evill in our
hearts.

Becaufe we muft not bearc falfe witneffe (as
not againft others) much leffe againft our felves.
Many help Satan theaccofer,and plead his caufe
againft the Spirit their Comforter, inrefufing to
fee what God feeth in them .We muft make con-
fcienceof this, to know the good as well as the
evill;though it be never fo little.

To come in particular, what is that good the

^novUJgethin Church hercconfciTeth, whenfhe faith, that her

^Z^t heart mhth < Shein her flcepy cftate,firft hath
\aj7tep. I her judgement found in that which is truth of
[_ 1 perfons,

Obfcrv.%.

, What toe
; Church ac-

But my heart waketk

ioj>

perfons,things,aBdcourfe$XhrifHan$arenotfo! Ser. IIII.j

benighted when they flcep, or given up to fuch j

a reprobate judgement, as that they difcerne not |

differences : rhey candifcernethatfuchare ina:

good way, and fuch are not ; that fuch meanes j

are good, and fuch are not : A Chriflian oft]

timesis forced to doe worke out of judgement^

in cafe his affc&ions are afleep or diftra&ed, and !

fuch works are approved of God, as they come

from aright judgement and convi&ion, though

theevillof them bechaftifed.

But all is not in the judgement. The childe of
God afleep hath a working in the will,choofing
the better part which he will cleave too3hc hath J

4cboUeof
good remain
netb in the wilt

a generall purpofe topleafe God in all things-, and I j

no fetled purpofe in particular for to deep thus : \
anfwerable to his judgement therefore he choo- j I

feth the better part and fide5he ownes God, and i
his caufe,even in cvill times, cleaving in refolu- j
tion of heart to the beft wayes, though with
weaknefTe.

Take David in his fleepy time between his re-
pentanc€,and his foule finne : If one flionld have
asked him what hethoughtof the waiesof God,
j and of the contrary, he would have given you
] an anfwer outof found judgement thus and thus:
! If you fliould have asked him what courfehe
would have followed in his choice refoiution
and purpofe^ he would have anfwercd favourly.
Againe, there remaineth affedion anfwerable j
' to their judgement, which though they findc, L~
and fcclc it not for a time, it being perhaps fcat-'\ rclhjuJg^nt,

H 4 tered, I

Thy retake
iffefliWtVi-

Ser.IIII.

1 fleepjbut my heart waketb.

Confeience
Prov.15.1 5.

How the con^
fcienceina
ftzepy temper is
f^no^ne to be
arrive*

' z Sam.24,

x Sara.15.

, ._.

tered> yet there is a fecretlovetoChrift, and to
his caufcand fide, joyned with joy in the wel-
fare of the Church and people of God, rejoy-
cinginthe profperity of the righteous,witha fe-
cret griefe for the contrary. The pulfts will
(beat this way, and good affc&'ons will difcover *
i themfelves, take him in his flecpy eftate, the
i judgement is found in the main, the will, the af. -
fe&ions, the joy, the delight, the forrow,this is
an evidence his heart is awake.

The confeience likewifcis awake^the heart is
taken oft times for the confeience in Scripture, a
good confcience(called a merry heart) it acQnti-
nuall feaft. Now the confeience of Gods chil-
dren is never fo (kepy, but it awaketh in fome
comfortable meafure, though perhaps it maybe
deadedina particular ad, yet notwithftanding
there is fo much life in it, asupon fpeech or con-
ference, &c.therewill bean openingof it, and a
yeelding a: the length to the flrength of fpiritu-
allreafon, his confeience is not feared • David
was but a little rowfed by Nathath yet you fee
how he prefentlyconfefled ingenioufly that he
had finnediSo when he hadnumbredthe people, his
confeience prefently fmote him ; and when he
j refolved to ki/I Nabal and all his family, which
was a wicked, and carnall pa{fion,in which there
was nothing but flefh ; yet when he was flopped
by the advife, and the difcreet counfell of ^Abi-
gail, we fee how prefeiltly he yeelded. There is
a kind ofperpetuall tendernefle of confeience in
Gods people ; all the difference is, of more, or
leiTe. And

But my heart waketh.

And anfwcrable f othefe inward powers is the
outward obedience of Gods children^ in their
fleepy eftate 5 theygoe on in a courfe of obedi-
ence, though deadly and coldly, andnotwhh
that glory ihat may give others good example,
or yeeld themfelves comfort , yet there is a
courfeofgood duties,his ordinary way is good,
howfoever he may ftep afide5 his fis may be
fleepy when his eftateis waking. We muftdiftin-
guifh between a (late and a fir, a man may have
an aguifh fit in a found body .-The ftate ofa Chri-
ftian isa waking ftare in the inward man -y thebie
courfes he falleth into are but fits out of which
he recovers hi mfelfe.

Whence for ufe, let nsmagnifie thegoodnefle
of God, that will remainc by his Spirit, and let
itftay toprefervelife infuch hearts as oursare,
(o prone to fecurity and fleepinefle, let it put us
in mind of other like mercifulland gracious do-
ings of our God for usjthat he gave his Spirit to
us when we had nothing good in us 5 when it
met with nothing but enmity, rebellion, and in-
difpofednefTc : Nay, confider how he debafed
himfclfe and became man,in being united to our
fraile flefh after an admirable nearnefle, and all
outofmercytofaveus.

If fo be that Satan fliall tempt us in fuch occa-
sions, let us enter into our ownefeules, and fear ch the
tmhof Grace, our judgement, our wils, our con-
ftantcourfeof obedience, and the inward prin-
ciple whence it comes, thatwc may be able to
ftand in the time of temptation. What upheld ,

the

(Ser.IIH.

I 5. I

So they retainej
alfo a com J to)
, vtedience.

That tve mufjt
diftinguijhbe* \
itveen (late? \
andfits.

Vfiu

Vf*2.

Ill

But my heart waketbi

Obferv.

i Pet.r.
Mat. 2 6.

Ssr. Hll.^heChurchjburthisrcfl^aflbythehclpofthe-

; Spirit,thar fhewas able to judge of the oood3 as
well asof rhe ill . Thus David, The defires of our
foxls aretoward thee^nd though all this have be-
fallen us, yet have we not forgotten thy Name.,
P/i/.44-*c.Thiswil inableustoappealeto God
asPeter, Lordthonknorveflllovethee^ it is an evi-
dence of a good cftatc.

CM] heart waketh.
Gods children never totally fall from grace,
though they fleep,yet their heart is awake. The
Prophet Efay fpcakingof the Church and chil-
dren of God,//i.6. 13. faith, Itjhallbea* a tree, as j
an oake who fefub fiance is in them, when they cafi
their leaves. Though you fee neither fruit, nor
leavcs,yetthereislifein the voot/The feed remains
in them>\h£xc is allway a feed remaining, it is an
immortall feed that we are begotten by. Peter
when he denied his Mafter, was like an Oake
that was weather beaten, yet there was life (till
in the root : For queftionleifeP^r loved Chrift
from his heart. Sometimes a Chriftian may be
in fuch a poore cafe as the fpirituall life runneth
all to the heart,and the outward men is leftdefti- ]
,tute : As in wars,when the enemy hath conque-
red the field,the people run into the City 5 and if 1
they be beaten out of the City they run into the j
Caftlerthegraceof God fometimes failes in the
outward adtion, in the ficld,when yet it retireth
to the hearten which fort it is impregnable, c#/y
heart waketh.

When the outward manfleeps, andthereare,

weake

Bu$ my heart Ktaketh.

weake dull performances, and perhaps a&ions
armffetoo,yet not withftanding/£f ^Airf waketh :
As we feein a fwound or great fcares, the blond
fpirits and life, though they leave the face and
hands,&c. yet they are in the heart. It is faid in
the Scripture of Euticbus, his life is in him ftill,
though he feemedte be dead. As Chrift faidof La*
zarus, fo a man may fay of a Chriftian in his
worft ftate, his life is in him ftill,he is not dead,
but fleeps^tf heart waketh.

This is a found Do&rine and comfortable,
agreeable to Scripture, and the experience of

\ Gods people, wemuft not lofc it therefore 5 but
make ufe of it againft the time of temptation.
There are fome pulfes that difcoverlifeinthe
fickeft man,fo are there fome breathings and fpi- ]
rituall motions of hcart,that will comfort in fuch
times. Thefetwo never faile on Gods part, his
/*w,which is unchangeable,and his gracea fruit
of his love ; And two on our part,the impreffion
of that love, and the gracious worke of the new
creature, chrisi never dies (faith the Apoflle) as
he never dyes in himfelf (after his Ref urre&ion)
fo he never dyes in his children, there is alwayes
fpirituall life.

The heart rpaketh.
This is afecret of GodsSan&uary, onely be-
longing to Gods people, others have nothing to
doe with it 5 they fhall ever love God, and God
will ever love them. TheApoftle,i c^r.14.8.
faith, Love never failes. Gifts youknow fhal 1 be j
abolifhed, becaufe the manner of knowing we

now

Ser.IIILi

Similt.
Ads 10.9.

Ioh.Ii.

Obfcrv,

Vfe for comfort.

But my heart waketbm

S br. IIII. i now ufefhall ceafe> we fecthrotigh aglajfe,8ccJut

\ love /ibideth. Doth our love to God abide for

i ever, and doth not his love to us whence it com-

1 meth?oursisbutareflc<5iionof Gods love. Let

us comfort our felves therefore in this for the

1 time to come,that in all the uncertainty of things

in this life,we have to day, and lofe to morrow ;

as we fee in Job, there is fomewhat a Saint may

| build on that is conftant & unmoveablc. / am the

Lord J change net, therefore ycufonnes of Jacob are

not confumed. God fhould deny himfclfe (ask

were)which he cannot do, and his own conftant

Nature,if he fhould vary this way.

k^A Chnfiiau is what hrs heart andimvard man is„
It is a true fpeech of Divines, GW 'and Nature begin
there* \^irt begins with thc/*r*,and outward li-
neaments, as hypocrifie, outward painting, and
expreffions : But grace at the Qenter 3 and
from thence goes to the circumference $ And
therefore the Church values her felfe here by
the difpofition, and temperof her heart. IhusI
am for my outward carri3ge,&c. I flee f, but my
he art that waketh.

Therefore let us enter into our confidences
andfoulesforthetryallof our eftates, how it is
with our judgements : Doe wee allow of the
wayesof God, and of the Law of the inward
man i How is it with our affe&ions, and bent to
good things i How with our hatred5our zeale? Is
knot more for outward rhings,then for inward?
We know what Iehn faid to Ionadab^ when he
would have him into his Chariot, Is thine heart

But my heart waketb.

asminejhencmetome ? So faith Chrift,is thine
heart as mine, then give me thy hand, butfirft
God mud have our hearts* and then our hands :
A man otherwife is but a Ghoft in Religion,
which goes up and downe without a fpirit of its
owne, butapi<3ure3 that hath an outfide, and is
nothing within. Therefore efpecially, let us
looke to our hearts, oh that there were fuch an
heart in this people (faith God to CMojes) t&feare
me alrvayes for their good. This is it that Gods
I children dtfire, that their hearts may be aright
fet. Wajh thy heart 0 Iertsfa!em{(aith the Prophet)
fiomthy wiekednejfe&c. Indeed all the outward
man depends upon this;therfore Satan,if he can
get this fort,he is fafe,&fo Satans Vicar. It was a
watch-word that was in Gregory 13. his time, in
Q^JLli&abeths dayes, My fin, give me. thy hearty
diffemble, goe to Church, and doe what yon
will,butD4 mihi cor, be in heart a Papift,and goe
where you will. God is not content with the
heart alone (the Devill knowes if he have the
heart,he hath all : But God,as he made all, both
foule and body, he will have all)but yet in times
j of temptation,thechiefe tryall is in the heart.

And from hence, we have a maine difference
between one Chriftian and another. A foun^
Chriftian doth what he doth from the heart, he
begins the worke there. What good hedoth,he
loves in his heart firft, judgethit to be good, and
then he doth it.

An Hypocrite doth that he doth outwardly,
and all owes not inwardly of that good he doth 5I

he1

Sb*.IHiJ

Heb.

II.

i 1

\\6

But my heart waketb%

S ir, IIII. he would doc ill, and not good, if it were in his
choice. The good that he doth is for by-ends,
for correfpondence,or dependancc upon others,
or conformity with the times, to cover his de-
Cgnesunder formality of Religion, thathe may
notbe knownc outwardly, as he is inwardly, an
Atheift, and an Hypocrite. So he 'hath falfe
aymes, his heart is not dire&ed to a right marke;
But it isotherwife with Gods childe,\vhatfoever
good he doth,it is in his heart firft : Whatfoever
ill he abftaines from, he doth it from his heart,
judging it to be naught^therefcre he hates ir, and
will not doe it.Here is a maine difference of the
Church from all others, It wakes in the heart,
though the outward man deeps : Butother mens
hearts flecp5when they wake,as you know fome
men will walke and doe many things in their
deep. An Hypocrite is fuch a kind of man, he
walks and goes upanddowne, but his heart is
afleep5he knowes not what he doth5nor doth he
the thing out of judgement, or love, but as one
afleep(as it were) he hath no inward affe&ion un-
to the things he doth. A Chriftian is the contra-
ry 5his heart is a wake, when he is afleep.

Another difference from the words you may
have thus. A Chriftian by the power of Gods
Spirit in him, is fenfible of the contrarieties in
him, complaines, and isafliamedforthefamej
but an Hypocrite is not fo, he is not fenfible of
his flecpintffe;/7?^({aith the Church) fo much
as the Church faith {he flept, So much [he did not
Jleep i for a man that is afleep, cannot fay he is

afleep3

But my hem wafatb.

afleep,nor a dead man that he is dead : So fane m
be faith he is afieepJ he is awake. Now the Church
confeffcth that (lie was afleep, by that part that
was awake in htv,other men doe not complaine,
are not fenfible of their fleepinefTe and flutn-
bring,but compofe themfelves to (lumber, and
feekedarknefle, which is a friend of deep, they
would willingly be ignorant, to keep their con-
fciencc dull,and dumbc as much as they can»that
it may not upbraid them. This is the difpofition
of a Carnall man, he is not fenfible of his eftate,
as here the Church is.

Kyi waking [late is a bltfedftate*

The Church you fee fupports and comforts
her felfe,that (lie was waking in her inward man,
that (lie was happy in that refpe&.How (hall we
doe to keep & preferve our foules in this waking
condition, efpecially in thefe drowfietimes?

i . Propound unto them waking confederations,
What caufeth our deeps, but want of matters of
more ferious obfervationfNone will deep when
a thing is prefented of excellency more then or-
dinary. To fee and know, andthinkeofwhat a
ftate we are now advanced unto in Chrift, what
we (hall be ere long, yea the fearefull eftate we
fhould be in, if God leave us to our felves i A
ftate of aftonifliment, miferable and wretched,
beyond fpeech, nay beyond conceit. Thus did
the bleflfcd foules in former times exercife their
thoughts,raife and (Urre them up by meditation,
that fo they might hold their foules in a high
efteeme of thebeft things5and not fuffer them to

fleep.

SaTTniL

Obferv.

&*.'#.

Aafo.
I. LMeanej,

Is to propound
waging confi-
derations.

i'8

But my heart waketbm

Sbr.IIII.

Heb. ii.

x dnfideratio*

LuV.19.42.
Mac.15.57.

Iohn 5.

3 Cmji deration

2 Cor. j. 1 1.

deep. We never fall to deep in earthly and car-
nail dclights,till the foulc let its hold goe of the
beft things,and ceafeth to thinke of,and to won-
der at them. What made CMofes to fall from the
delights of Egypt < hefawthebafeft thingsin
Religion were greater then the greateft things in
the Court, yeainthe World. He eflecmed 'there- \
proach of Chrifl better then the great eft treafures of
Egypt.

Make the heart thinke of the jhortnefie, and vani-
ty of thisltfe^ with the uncertainty of the time of
our death ; and of what wondrous confequenr it
is to be in the (late of Grace before we die. The
uncertainty of the gales of Grace that there may be
a good houre5 whichifwepaflc, we may never
have the like againe. As the Angell descended
at a certaine houre into the poolc of Bethefda,
when thofe that entred not immediately after,
went away ficke asthey came : So there are cer-
taine good houres, which let us not negled, this
will helptokeepus waYmg.Theneceffity of Grace,
and then the free difpenfing of it in Gods good
time, and withallrheterrourof the Lords day,
Remembring (faith Saint Paul) the t err our of the
Lor d J labour toftir up al men&c. Indeed it fhould
makeusftirreupour hearts, when we confider
theterrour of the Lord, to thinke that ere long
we fhall be all drawne to an exa<5t account, be-
fore a ftridl, precife Iudge 5- And fhall our eyes
thenbefleeping and carelefle? Thefe and fuch
likeconfiderationsoutoffpirituallwifedomewe
fhould propound to ourfelves, that fo we might

have.

But my heart waketb9

have waking fowles, and preferve them in at ighrS
temper, r

The foulc is as the obje& is that is prefented t™ \
it, and as the certainty of the apprchenfioo is of
jthatobjed. Itconduceth much therefore to the
awakening of thefoule to keep faith awake. It's
not the greatneffe alone,but the prefence of great
things that ftirs us^now it is thenature of faith to ]
make things powerfully prefent to the fou!e;for
it fets things before us in the word of Jehovah,
that made all things of nothing, and is Lord of
his word, togive a being to whatfoever he hath
fpoken. Faith is an awakening Grace, keep that
awakc,and it will keep all other graces waking*

When a man beleeves,that all thefe things (hall
be on fire ere long, that HeavenznA Earth fhall
fall in peeces, that we fliall be called to give an
account,before that time we may be taken away.
Is it not a wonder we ftandfo long, when Ci-
ties, ftone wals fall, and Kingdomes come to
fudden periods i When faith apprehends, and
fets this to the eye of the fou!e,it affefts the fam e
marvelloufly ; therefore let faith fet before the
foul fosne prefent thoughts according to its tem-
per 'y fometimes terrible things to awaken it out
of its dulnefTe ; fometimes glorious things5P^-
\mifes, and Mercies, to waken it out of its fadneffe,
&c. When we are in a profperous eftate,let faith
make prefent all the finnes and temptations that
dually accompany fuch an eftate,as pride, fecu-
rity,felfe-applaufe and the like : If in adverfity,
thinke alfo of what finnes may befet us there,

I this

IIII.I

m^/.i

W(J^»gv

Hcb.u,

i 14

But my heart wdketb%

S e r Jill, this will awaken up fuch graces in us, as arc futa '•
'{luT^^ie to fuch an eftate, for the pre^

preventing of fuch

J \ ^J*^* anc^ cemPtations^and fo keep our hearts in
y^txercijetogodlinefic • then which, nothing will
more prevent fleeping.
l%MeAncs\ And withal \>labour for abundance of the Spirit of
To MwJyjl God fox what makes men flcepy and drowfie?^
fnfrspmt^fWAMoffyirits, we are dull, and overloden with
Gc^, groffe humors, whereby the ftrength finkes and

failcs^Chriftiansftiould know,that there is a ne-
ceffity, if they will keep themfelves waking, to
keep themfelves fpirituall. Pray for the Spirit
above all things, it is the life of our life,thcfoule
of our foule. What is the body without the foul,
or the foule without the Spirit of God «f even a
dead lump. And let us keep our felves in fuch
good wayes, as we mayexpedttheprefenceof
the Spirit to be about us, which will keep us
awake.

We tnufl keep cur felves in as much light as may
he-fox all fleepineflc comes with darknefle : Let
us keep our foules in a pcrpetuall light,when any
doubt or darke thought arifeth, upon yeeldtng
thereunto comes a flcepy temper 5 flcepineffe in
tbearfc£ions arifeth from darkneffc of judge-
ment, the more wc labour to increafe our know-
ledge, and the more the fpirituall light and;
beames of it fhine in at our windowes, the better!
it will be for us,and the more (hall we be able to!
keep awake. What makes men in their corrup- {
tions to avoid the Miniftery of the Word,or any
thing that may awake their consciences * It is
I the [

q.Meanes.

To feep our
felves in the
light.

But tny bean waketb*

the defire they have to fleep3 they know , the
more they know,the more they muft pra&ife, or
clfetheymufthavea galled confcic nee: They
fee Religion will cot ftand with their ends, rich
they muftbe.and great they will be 5 but if they
fuffer the light to grow upon them, that will telj
them they muft not rife and be grear, by thefe
and fuch courfes, A gracious heart will be defi-
rous of fpirituall knowledge efpecialIy,andnot
care how nearc the Word comes: becaufe they
J ingeniously and freely defire to be fpiritually
better 5 they make all things in the world yeeld
^to the inward man 5 they defire to know their
owne corruptions and evils more and more, and
therefore love the light 4s children of the light,
andof the day,i Thefi.$t Sleep is a worke of dark-
neffe,men therefore of darke and drowfie hearts
defire darkneffe for that very end, that their con-
fidences may fleep.

Labour to freferve the fouleinthefcare of God*,
becaufe feare isa waking affe<5Hon,yea one of the
v?akc{u\\c&:¥or, Naturally we art more moved with
dangers >then ftirred with hopes ; therefore>that af-
fe&ionthat is moft convcrfant about danger, is
the moft rowzingand waking afFe&ion. Pre-
ferve therefore the feare of God by all meanes.
It is one Character of a Chriftian,who3when he
hath loft aimed all Grace (to his feeling) yet the
feare of God is alwayes left with him 5 hefeares
fin, and the reward of it ; and therefore God
makes that awe the Bond of the New Cove-
nant. I will put my feare into their hearts^ that they

I 2 (hall

5 .Meanes.

Icr.p.|9'

i\6

But m? heart waketbi

Ser.IIU.

Who arc the

jhallnever depart fromms. One ChviRim is better
then another,by how much more he wakes, and
feares more then another. Of all Chriftians,
beftcbrifiians., marjcC thofe are moft gracious, fpirituall, and
. heavenly, that are the moftawcfull,andcarefull
1 of their fpeeches,courfes, and demeanors : ten- '■■
der,evenof offending God in little things. You
(hall not have light and common oathes come !
from them^nor unfavoury fpeeches. Sometimes
! a good Chriftian may in a (late of fleepinefTe be
I faulty fome way : But he growes in the know-
ledge ofthe greatneffe of God, and the experi-
ence of his ownc infirmities, as he growes in the
fenfeof the love of God. He is afraid to lofethac
fweet Communion any way, or to grieve the
Spirit of God : Therefore, alwayes as a. man \
growes in grace >be growes in awfulnejfe>andinjea- ,
loupe ofbisowne eorrupti o ns. Therefore, let us pre-
fcrveby all meanes this awefull affeSion, the |
fear of God:Let us then often fearch the Sate of
our own foules,our going backward or forward,
how it is between God and our foules 5 how fit
we are to die,and to fufter t how fit for the times !
that may befall us i Let us examine the ftate of
: our own fouis,which wil preierve us in a waking
eftate, cfpecially examine^our felves in regard of
thefinnes of the place, and the times where i
we live^ofthefinsof ourowneinclination,how !
we ftand afFefted and byafed in all thofe re- I
fpefts, and fee how jealous we are of dangers in
this kind. Thofe that will keep waking foules,
mad. confider the danger of the place where

they '

But my heart waketb*

\\7

they live,and the timesjwhatfinnesraigne? what
finncs fuch a company as they converfe with
arc ftbjcd unto, and their owne weakneffe to be
lead away with fuch temptations^This jealoufie
is a branc h of that f eare, that we fpakeof before,
arifing from the fearching of our ownc hearts
and difpofitions.lt is a notable means to keep us
awake when wc keep our hearts in feare of fuch
ftnnes as either by calling, cuftome, company,
or the time we live in,or by our owne difpofiti-
on we are moft prone too.

There is no Chriftian, but he hath fome fpe-
ciall finneto which he is more prone then to an
other ,one way or other, either by courfeof life,
or completion. Herenow is the care & watch-
fulneffe ofaChriftian Spirit, that knowing by
examination, andtryallof his owne heart, his
weakneffe ,he doth efpecially fence againft that,
which he is moft inclined to;and is able to fpeak
moft againft that finne of all others,and to bring
the ftiongeft arguments to difhearten others ,
frompradtifeofit.

In the laft place, it is a thing of no fmallcoa-
fequence, that we keep company with waking
and faithfull Chriftians, fuch as neither fleep
themfelves, ordoe*willingly fufFer any to fleep
that are neare them.

It is a report, and a true one of the fweating
ficknes,that they that were kept awake by thofe
that were with them efcaped j buttheficknefle I
was deadly if they were fuffered to fleep. It is j
one of the beft fruits of the Communion of I

Sax. IIII-

6. (Meatus.

The Commit*
nion of Saints.

Saints, !

ji8

But my bean waketl\

Ser.IIH.

•

Saints,and of our fpirituall good acquaintances
1 keep one another awake. Its an unpleafing worke
on both fides : But we (hall one day cry out
againftall them that have pleafed thcmfclves
and us,in rocking us afleep, and thank thofe that
have pulled us with fare our of fire, though
againft our wils.

Let us labour upon our owne hearts in the con-
fcionable ufeofall thefe meanes5m their feverall j
times and feafons, that wc may keep our hearts
waking, and the more earneft ought we to be
fromconfiderationofthe prefent age and feafon
in which we live. j

Certainly a drowfie temper is the moft ordi-
nary temper in the world : For would men fuffer
idle words> yea filthy and rotten talketo come
from their mouthes if they were awake? Would
a waking man run into a pit 1 or uponafwords
point * A man that is afleep may doeany thing.
What doc men rneane when they feare not to
lye,difTemble,and rufli upon the pikes of Gods
difpleafure i When they fay one thing and doe
another,are they not dead i or take them at the
beft, are they not afleep ? Were they awake,
would they ever doe thus? Will not a fowle that
hath wings avoid the fnare ?o0r willabeaft run
into a pit when it fees it i There is a fnare laid in
your Play-houfes, gaming-houfes, Common-
houfesthat Gentlemen frequent that generally
profeffe Religion,and take the Communion. If!
the eye of their foules were awake, would they
run in:o thefe fnares^that their owne confeiences

tell

But my hem mkttb.

\ "9

tell them are fo * If there beany goodneffe in! Sbr.IIII
j their foules, it is wondrous fleepy -y There is no1

man (even the beft) but may complaine feme- j

j thing, that they are overtaken in the contagion

of thefe infe&ious times $ they catch drowfie

tempers (as our Saviour faith) of thofe latter

times: Tor the abundance of iniquity. .the love of ma-

ny fiall waxe cold. A chill temper growes ever

\ from the coldnefie of the times that we live in3

wherein the beft may complaine of coldneffe,

j but there is great difference. The life of many,

we fee,is a continual 1 deep.

Let us efpecially watch over our felves in the
ufe of liberty and fuch things as are in them-
felves lawful!. It is a blelfed ftate,when a Chri-
ftian carries himfelfe fo in his liberty, that his
heart condemnes him not for the abufe of that
which it alloweth, and juftly in a moderate ufe.
Recreations are lawfull,who denies it i Tore-
frefh a mans felfe, is not only lawfall,but necef-
fary. God knew it well enough \ Therefore hath al-
lotted time for fleep,and the like.^ we mult not
turne Recreationinto a Calling, to fpendtoo much
time in it.

Where there is leaft feare, there is mod dan-
ger alwayes. Now becaufe in lawfull things
there is leaft feare, we are there in molt danger. It
is true for the moft part, Licitit primus om%es, j
more men periih in the Church of God by the j
abufe of lawfull things, then by unlawfull,more j
by meat, then by poifon : Becaufe every man
takes heed of poifon, being he knowes the ve-

I 4 nome

II o

Ser.IIII.

But my heart waketbt

nomeof it,buc how many men furfet,anddyeby
meat i fo many men die by lawfull things^hey
eternally perifh in the abufe of their liberties,
more then in groffe fins. Therefore let us keep
awake, that we may carry our fel ves fo in our Ii -
. berties, that we condemne not our felves in the

JtV*v?9iufcofthcm' Wewil1 conclude this point with
chrifim. the Meditation of the Excellency of a waking
I Chriftian, when he is in a right temper, he is an
excellent perfon, fitforallafTaies, he is then im-
pregnable : Satan hath nothing to doe with him, l
for he (as it is faid) is thena wife man and hath bis
I eyes in bis head^ he knowes himfelfe,hisftate,his
| enemies5andadverfaries, thefnaresof Profperi-
jty, and Advcrfity , and of all conditions^ &c.
Therefore he being awake^ is not overcome of
theevill of any condition, and is ready forthe
good of any eftare. He that hath a waking foule,
he fees all the advantages of good, and all the
fnaresthat might draw him to ill. What a blef-
fcd eftate is this i Inalhhings therefore wat:h:in
all eftates,in all times^and in all a&ions.There is
adanger in every thing without watchfulnefle.
There is a Scorpion under every ftone (as the
Proverbe is)a fnare under every blefling of God,
and in every condition, which Satan ufeth as a
weapon to hurt us. K^idverfity todifcourageus,
Troftcrtty to puffe us up. When, ifa Chriftian
hath not a waking foule, Satan hath him in his
fnare 5 In Proftertty to be proud and fecure 5 In
i^fdverfitie to murmure,repine,be deje<3ed/and
call Gods Providence into queftion. When a

Chriftian

Mark. 13.57.

ft is the <voice of my Beloved that knocketh.

Chriftianhath a heart, and grace to awake, then
his Love, his Patience, his Faith is awake, as it
fhould be>he is fie for all conditions to doe good
J in thcm,and to take good by them.

Let us therefore labour to preferve watchful]
and waking hearts continually, that fo we may
be fit to live, to die, and to appeare before the
judgement feat of God 5 to doe what we fhould
doe,and fuflfer what we fhould fuffer,being Squa-
red for all eftates whatfoever.

The fifth Sermon.

Ca n t. V. Vhr. I I.
It is the voice of my Beloved that knocketh, faying.
Of en tome, my Stfter, my Love, my Dove, my
Vnd( filed: For my head ts filled with derv^ and my
locks with the drops oft he Night.

Itherro by Gods afliftance, we have
heard largely, both of the Churches
fleeping, and Heart waking. What
this peping, and Heart- waking is;
How it comes, the tryals of thefe
oppofite difpofitions ; of the danger of fleeping,
and excellency of Heart-waking 5 and of the
helps and means, bothtofhun the one, and pre-
ferve

121

SbjuV.

122.

It is the yoke of my Bchtved

i S i r . V. (cwc the other. Now the Church having fo free-
ly and ingenioullv confeffed what fhe could
!againft her feIf,proceeds yet further to acquaint
[us with the particulars in her heart- waking dif- 1
pofitton : Which were two-fold, flic heard and
ditcerned the voice of her Beloved,\vho for all her
!fltep,washer£e/0TW.f ftill, and more then that,
fhe remembers all his fwect words and allure-
ments, whereby he preffed her to open unto
him, faying, open to me my Love, my Dove, my \
Vndefiled, which is fet out, and amplified with a
further moving argument ofthofeinconveni?n-j
ces Chrift had fuffered in his waiting for enter-
itainmentin her heart. For my bead is filled with
■ den?) andmj locks with the drops of the night. All
' which aggravates her offence.and his rare good -
nefle^ and patience towards miferable finners, fo
to wait from time to time for admiifion into our
wretched foules, that he may rule and governe
them by his holy Spirit.Therefore we had great
need to fhun thisfleepy diftemper of foul, which
pfaLi* for the prefent fo locks up the ever lofting gates of
our foule, that the King of glory cannot enter in^nd
to firive for this bleffed heart- waking difpofiti-
on/which may help us at all times to fee our dan-
gers, and by Gods blefling recover us out of
them,as here the Church doth at lengch,though
firft fmaning and well beaten by the watch-men, |
in a world of perplexities, ere (he can recover;
the fence of her former union, and Communion
with Chrift. I

And furely, we finde by experience, what a

woefull^

that faocketb.

woefull thing ic is for the foule3which hath once
tafted how gracious the Lord is,to be long with-
out a fence of Gods love:For when it looks upon
finne, as the caufe ofthis feparation;this is for the
timers fo many deaths unto it. Therefore the
Churches experience muft be our warning-
peece to take heed how we grieve the Spirit>and
fo fall into this fpirituall fleep : Whereinyetthis
is a good figne, that yet we are not in a defperate
dead fleep,when we can with her fay,

It ts the voice of my Belovedthat knocks, faying,

\epenuntome,8cc.

In which words you have,

i. The Churches acknowledgement of Christs

voice.
2. of his carriage towards her*
i. Her acknowledgement 'is fetdowne here. It
is the voice of my Beloved.
2. His carriage^ knocks38zc. wherein,

1. His Patience in fuff eying things unworthy and
utterly unbefeeming for him. He doth notonelyj

\knocke, hut he continues knocking, till his head was
| filed with dew, and his locks with the drops of the
night,

2. His friendly compellation, open to tnee my
love, my dove, my undefiled. Loe here are fweet
a&ionsjfweet words, and all to melt the heart of
the Spoufe.

, Firft, the Churches acknowledgement is to be j
confidered, confefling, It k the voice of her Belo-
ved. The firft thing to be obferved in this ac-
knowledgement is3 That the Church however \

* fleepy

124

Sbr.V.

Obferv%

It is the yoke of my Belcved

Ioh.io.

lob i». ii.

flecpy and drowfie fhe waS}yctnotwithftanding
her heart was fo far a wake, as to know the voice
of her husband. The point is this,

That a chriftian foule doth know and may difecrne
the voice ofchri?t,yca andthat even in a lazie.ftee-
fy eft ate. But much more when in a good andlively
frame.

Gods Beleevcrs are Chrijls Jheep : Now my peep
(faith Chvift)beare my voice. It is the eare-maike
(as it were) of a Chriftian, one of the Characters
of the new man, Tot aft e words by the eare (as lob
faith)he hath a fpirituall tafte, a difcerning relifh
in his eare, becaufe he hath the Spirit of God,
and therefore relifheth what is connatural!, and
futabletothe Spirit, Now the voice of Chrift
j without in the miniftery, and the Spirit of Chrift
! within in the heart* are connaturall andfutablc
each to other*

And fureiy fo it \syThat this Is one way to difcerne

^uituTa %(te atme chriftian from an other ^even by a t aft in hea-

in bearing. ring : For thofe chat havea fpirituall relifh, they

can heare with fome delight things that are moft

fpirituall. As the Heathen man faid of a medow,

that fome creatures come to eat one fort of

herbs : others another, all that which is fit for

them^Men to walke therein for delight $ Allfor

ends futable to their nature. So in comming to

heare the Word of God ; fome come to obferve

j the elegancy of words and phrafes 5 fome to*

catch advantage (perhaps) againft the fpeaker,

men of adevillifli tempered feme to conforme

themfelves to the cuftome of the places they i

live »

Difference of
Chiiftiani by a

that knocketh.

livein 5 or to fatisfie the clamours of a troubled

confcience,that will have fome divine duty per-

formed,elfe it goes on with much vexation. But

every true Chriftian comes, and reliflieth what

is fpintuall : And when outward things can con-

. veigh in fimilitudes fpirituall things aptly to the

I mindc, he reliflieth this not as elegant and plea- 1

fing his fancy fo much, as for conve/ghing the

voice of Chrift unto his foule. So that a man

may much be helpt to know his Hate in Grace,

and what he is by hiseare : Itching eares x&mMy

are fuch as are led with lufi, as the Apoftle faith,

and they muft be clawed. They are fick and no- j

thing will doWne with them, they quarrel! with I

every thing that is wholefome (as they did with

CManna)r\o Sermons will pleafe them,no bread

is fine and white enough. Whereas indeed, it is

I their owne diftemper is in fault. As thofethat

| goe in a fhip upon the Sea 5 it is not the tolling*

but the ftomacke, that caufeth a fickneffe, the

choler within, and not the waves without : So

the difquiet of thefe men that nothing will down

with them, is from their owne diftemper. If

Chrift himfelfe were here a preaching, they

would be fureto cavillat fomthing, as then men

did, when he preached in his owne perfon 3 Be-

caufe they labour of lufts,which they refolve to

feed and cherifh.

Andagaine, Obferveit againftour Adverfa-
ries ; Whatfaythey? How (hall we know that
the Word is the Word of God i For this here-
ticke faith thus, and this interprets it thus. This

l2?

Se*.v.

I n6

SfiR. V.

It is the yoke of my Beloved

Ioh.io.

loh.a.io.

is the common Objection of the great Rabbies
amongft thcra in their writings, how we can!
know the Word to be Gods, ccnfideiing there!
arc fuch herefies in the Churchcs/md fuch con-
trariety of opinions concerning the Scriptures
read in the Churches.

Even thus to objed & ask3is an argument and
teftimony, thatthefe men have not the Spirit of
Chriftjfor His {beef know his voice : who howfc-
ever they cannot interpret all places of Scrip- j
tare ; yet they can difcerne in the Scripture whac
is futable food for them ; or in the unfolding of
the Scriptures, in preaching, they can difcerne
agreeable food for them, having a faculty to re-
)c<5t that which is not fir for nourifhmenr, to let
itgoe. As there is in nature pafTages fit for con-
co&ion, and digeftion,and for rejedionrfo there
is in the foulc to worke out of the Word, even
out of that which is hardy yetwholefome, what
is fit for the foule and fpirit. If it be caft do wne,
it feeds upon thepromifesfor dire&ion5and con-
folation ; and what is not fit nourishment that it
reje£ts,that is,if it be of a contrary nature, hetero- 1
geniall. Therefore we anfvver them thus: That
Gods fljeep heart his voice. That his Word left in
theChurch(whenitis unfolded)his Spirit goes
together with it, breeding a relifh of the Word '
in the hearts of people,whereby they are able to |
tafte and relifli it ; and it hath a fupernaturall
power and Majefty in it, which carries its owne
evidence with id How ft all we know light to he
light ? It carries evidence in its felfe that it is •

light."

that knocketb.

i C0r.14.2j.

&C«l\io.4j$,

light. How know we that the f re is hot ? becanfe it j S e r . V.
carries evidence in it felfe that it is fo. So if yon j
aske, How we know the WordofGodto betheWord<
ofGodHt carries in it felfe inbred K^Arguments and \
Charetfers, that the foule can fay none but this Word
can be the Word of GodJ it hath fitch a maje/ly and
power to caji downe, and raife up , and to comfort, and
to direct with fuch power and majejly , that it carries
with it its owne evidence, and it is argument enough
for it. And thus we anfwer them .which they can
anfwer no way,but by cavils. Gods jbeep hearethe
voice of chrift. He fpeakes, and the Church un-
derftands him, and a grangers voice they will not
heart J oh. 10 .5.

And indeed ,this is the only fure way of under-
ftanding the Word to be of God,from an inbred
Principle of the majefty in the Word 3 and a
powerfull worke thereof on the foule it felfe,and
an aflent fo grounded, is that which makes a
found Chriftian. If we fhould askc what is the
reafon there be fo m&nyjhatapoftati^efa/laway,
grow prophane, and are fo unfruitfuUttndertheGof
/>*#.? notwithftanding they hearefo rauch as they
doe$the anfwer is, their foules were never foun-
ded and bottomed upon this, that it is the Word
of God, and Divine Truth $ foastobeableto
fay, I have felt it by experience, that it is the
voice of Chrift. Therefore they fo foone Apo-
ftatize, let Iefuites, or feducers fee upon them ;
They were never perfwaded from inbred Argu-
ments, that the voice of Chrift isthe Word of
God:others from ftriftnefTegrow prophane,be-
1 caufe

Why fomany

sTr7v7

It is the voice of my Behaved

Obferv.

caufethcy were never convinced by the power
nndraajeftyofthetruthinit felfe $ and then in
the end they defpaire, notwithftanding all the
promifes,becaufe they were never convinced of
the truth of them, they cannot fay Amen to all
thepromifcs:Butthe Church can fay confident-
ly upon found experience, It is the voice of my Be-
lovedjkc.

Againe, Whereas the Church faith here,// is
the voicee of my Beloved, Sec. and knowes this
voice of her Beloved,we may note,

That the Church of Cod , and every chrifiian
takes notice of the meanes that God ufeth for their
\falvation.

A Chriftian is fenfible of all thebleffed helps

he hath to falvation.To a dead heart,it is all one,

whetherthey have meanes or no meanes, but a

j Chriftian foule takes notice of all themeanes.

( It is the voice of my Beloved that knocked, it feeth

jCfariftinall.

And marke what the Church faith moreover,

It is the voice of my Beloved^ fhe acknowledged

ftfansjeven at fa* ft to be beloved ofber$hox\$i fhe were afleep.

^aLILTJu '*Z!j ^° ^cn ^crc *s a diftin&ion between the fleep of
M --.->. a Chriftian, and the dead fleep of another natu-

rall man : Theoncwhenhe deeps. His heart doth
not enely awake , hut it is awake to difcerne the
voice of £hrifly£ can relifli in reading what is fpi-
rituall and good, what is favoury, and what not.
And likewife take a Chriftian at the worft,when
he is afleep,he loves Chrift,he will doe nothing
againft him. / can doe nothing (faith ?aul)againft

the

Adiflinttion
betwixt Jleep
in divers Cbri

deadnejje in i
naturzH man.

that kvecketh.

the truth, but fir the truth $ he will doc nothing
againft the caufeof Religion, there is a new Na-
ture in him,that he cannotdoe otherwife3he can-
not bur love^he cannot finne with a full purpofe,
nor fpeake againft a good caufe, becaufe he hath
a new nature that leads him another way,Chrift
is her Beloveds ftill though (hcjleep.

Take a Chriftian at the low ft ^ his heart yearnes
after Chrift.

Acknowledging hira to behis£*/0iW,There
is a conjugall chaftity in the foul of a Chriftian,
holding firme to the covenant and marriage be-
tween Chrift and it, he keeps that unviolable,
though he may be untoward, fleepy, and drow-
fie, yet there is alwaics a conjugall, fpoufe-like
affc&ion./f is the voice of my Beleved,8zc.

Now leaving the Churches notice of the voice
of Chrift , We come to 0mfls carriage towards
her.

i. //*Jb?^to£,andthenwehave,

2. Hispatiencein that Carriage.

tJMy head is filled mthdctv, and my lockes with
the drop of the wght^&c. Here is Fatience and
Mercy to endure this indignity at the Churches
hand5to ftand at hercourtefieto comein,befides
3 .the ^Compilation, afterwards to be fpoken of.
Thegcncrallobfervation from chrift s carriage,
is this,

That Chrififtiff de fires a further and further Qom^
munionmthhis Church

Even as the true foule,that is touched with the
Spirit, defires nearer and nearer Communion

K with

Ser.V.

Obfetv.

Obfcrv.

Ser.V.

h is the yoke of my Beloved

That the caufe
of Chrifis
ftravgexe/fe to
the church ii in
our fclves.

with Chrift.So he feeks nearer and nearer Com-
munion with hisSpoufe,by all fanctified means;
Chrifthach never enough ofthefoule-he would
have them more and more open to him, our
hearts are for Chrift, who hath the heaven of
heavens, and the foule of a beleeving Chriftian
for himfelfe to dwell in ; he contents not himfelf
to be in heaven alone,but he will have our hearts.
He knocks here, waits, fpeaks friendly and lo-
vingly with fuch fweet words, <JMy Love, my
Vove,8tc. We had ablefled Communion in the
ftate of innocency, and fhall have a glorious
Communion in heaven, when the marruge
(hall be confuramated 5 but now the time of this
life is but as the time of the contrad, during
which there are yet many mutuall pafTages of
love between him and his Spoufe, a defire of
mutuall Communion of either fide. Chrift de-
fires further entertainment in his Churches heart
and afFe&ion , that he might lodge and dwell
there : And likewife there is the like defire in the
Church(when {he is in a right temper)fotha:if
any ftrangeneflebe betweenChrift,& any mans
foule, that hath tafted how good the Lord is, let
him not blame Chrift for it, for he delights not
in ftranoeneiTe 5 He zhzt knocks ^znd floods kr/oc-
king^ iv bile his locks are bedewed with the drops of
the mght ? Doth he delight in ftrangeneffe, that
makes all this love to a Chriftians foule t Cer-
tainly^No.

Therefore looke for the caufe of his ftrange-
neffe at any time in thine o wne felfe j fiLS,wbether

ivc

— — ^

that knocketb.

Ser. V.

wee aft our [elves impudently into company, that
are not ft to be con (ulted wit hall, in whom the Spi-
rit is nor, and who cannot doe us any good, or
they caft themfelves to us. Evill company is a
great dampning, whereby a Chriftianlofethhis
comfort much, efpecially that intimate Com- 1
munion with God, whence we may fall into fe-
curity.

Agait\e>I>ifcontiffuing of Religious exercifts doth
\ wonderfully caufe chriftto withdraw himfelfe $ He
makes no more love to onrfoules, whenwc neg-
led the mcanes, and difcontinue holy exercifes,
and religious company, when we ftir not up the
graces of Gods Spirit,being this way negligent,
it is no wonder that Chrift makes nomorelove
toourfoulcs, when we prize and value not the
Communion that fhould he between the foule j
and Chrift5as we fhould. Whom have I in heaven \
hut thee f Thy loving kindnefte is better then life
(faith thePfalmift) when we prize not this,it is
juft with Chrift to make himfelfe ftnngc.Where
\lcve is not valued andeftcemed, it is eft ranged \ and
\for a while hides it felfe. So that thefe with other
Icourfes, and failings, we may finde to be the
ground and reafon of the ftrangencfTe between
Chrift and the foule ; for certainly the caufeis
not in him^for we feehere,he ufeth all meanes to J Lament, j.
be entertained by a Chriltian hvXtJjeknocfo* \
You know what he fayes to the Church of j
LaodfceayRcv.^2o. Behold I ft and at the door e and
knocke. So here, It is the voice of my Beloved that
kmcketh; therefore in fuch a cafe, fearchyour

K 2 owne

It U the voice of my Bsh rvsd

Shr.V.

That Chrift

owne hearts,where if thcrebe deadnefTe5and de-
fertion of Spirit,lay the blame upon your felves,
jand enter into a fearch of your owne wayes, and
fee what may be the caufe.

Now to come more particularly to Chrifts
carriage here knocking at the heart of the fleepy
Church. We fce,That Cbriji takes not the advan-
'adZntlge'anl **ge and forfeiture of the fins of his Church jo lea vt I
forfeiture of the them altogether, but makes further and further love
^bfb" tothem, though the Church be fleepy, Chrift
Rev. 3.10. continues knocking. The Church of Laodicea
! was a luke-warme,proud,bypocriticall Churchy
yct,Behold (faith Chrift) I (land at the door e, and
knocke, and it was fuch a Church as was vaine-
I glorious, and conceited. I am rich, and want no-
x things when Jhe w as poore^bltnd^ and naked. And ,
here he doth not onely ftand knocking, but he!
withall fuffereth indignities, the dew to fall upon
him, which we fhall fpeake more of hereafter.
Chrift therefore refufeth not weake finners, he
that commands, that we fhouldreceive him that is
weake in the faith, and noteaft him off from our
fellowfhip,and company^will he rejecft him that
is weake and fleepy^No, what Father will pafte I
by, ornegle&his childe for fome failings, and
weaknefTes, Nature will move him to refpeft
him as his childe. •

Now Chrift is merciful! both by his office,
and by his nature^our nature he tooke upon him,

Heb.r 17.
1 Ioh.4.16.

that he might be a mcrcifull Redeemer. And
thenasGodalfohe is love, God is love, tharis5
whatfoever God fhewes himfelfe to his

Churchy

that faocketb.

Church,he doth it in love:\{ he be angry in cor-
re&ing^it is out of love : If tJMercifulljx. is out of
love: If he be Power full in defending his Church,
and revenging himfelfe on our Enemies, all is
love, God is love (faith John) that is, he fhewes
himfelfe only in wayes, expreflions and chara-
<9ers of love to his Church : SoChriflr^sGod,
is all loveto the Church. And we fee the Scrip-
tures alfo to fetout God as love, both in his Ef-
fence, and in his Relations, i. In Relations of
love to his Church,He is a Father, Kyis a Father
fiftieth his childe,fo the Lord fifties them thatfeare
him 5 and 2. alfo in thofe fweet Attributes of
lcve,which are his EfTence3as vJtkc,Bxod^^6.
When God defcribes himfelfe to CMofes after ;
hisdcfiretoknowhim, in the former Chapter,
Thou can It not fee me a&d live-yet he would make
him know him, as was fit for him to beknowne,
lehovah, lehovah, Strong, Cfrleroifull^ Gracious,
Long-fujferwg&c* Thus God will be knowne
in thefe Attributes of Confolation. So Chrift as
God,isall love and mercy : Likewife Chrift as
man, he was man for this end to be all love and
mercy : Take him in his office,as lefus to be a Sa-
viour, he carrieth falvation in his wings, as it is,
itf*/,4.2.bothby Office,and by Nature.

And here how excellently is the expreflion
of Chrifts mercy, love and patience fet out i
He hocks, my Beloved hocketh, &c. faying, He
knocks for further entrance (as was fhewed be-
fore) fome he had already, but he would have
further: As you know we have divers rooms and
K 3 places

Ser. V.

I lob. 4. 8.

Pfal.ioj,

Exod.34 6.

Sbr.V.

It is the Voice of my Belo rved

Vow Chrift u

at our hearts.

By a voice.

Sometimes loth
by voice and
knocking.

places in our houfes^Thcrc is the court,the hall,
the parlour, and clofet : The hall for common
perfons, the parlour for thofe of better fafhion,
theclofet for a mans felfe, and thofe that are in- >
timate friends : So a Chriftian hath roome in his
heart for worldly thoughts, but his clofet,his in-
mod afre&ions, are kept for his inmoft friend
Chrift,who is not content with the hall, but will
come into the very clofet, he knocksthat we
fliould open, and let him come into our hearts,
into our more intimate affe&ions and love 5 no-
thing will content him but intimatenefle, for he
deferves it, as we fhall fee, he knocks for this
end.But how doth hekmeke f

Every kind of way :It is taken from thefafhion
of men in this kinde ( God condefcending to
fpeak to us in our own language) Somtimes you
know {There is a knocking or calling for entrance by
voicey when a voice may fcrve, and then there
needs no further knocking.

Somcrimes&tf^ voice andkwocking:\{v6\C£
will not fcrve, knocking conies after : So it is
here, Chrift doth knocke, and fpeake, ufeth3
voice of his Word, and knocks by his workes,
and both together fomrimes, whether by works
of mercy or o?judgemeBt, he labours to enter
intothe foule,to raile the fleepy foulethat ivay 5
he begins with mercy ufually. i.By mercies, AH
the creatures and bleffings of God carry in them
(as it were) a voice of God to the foule, that it
•would entertaine his love* There goes a voice of j
llove with every blefling. And the love,themer- :

cy,

that knockePb,

Ser.V.

Mi«ah *.p.

cy, and the goodnefTe of God in the creature, is
better then the creature it felfe : As we fay of
I gifts, The love of the giver is better then thegiftit
felfe, SotheloveofGodinall his fweet benefits
is better then the thing it felfe, and fo in that we
have, there is a voice (as it were) intreatingusto
entertaine God, and Chrift in all his mercies,
yea every creature ( as one faith ) and benefit
(peaks as it were thias to us ,• We firve thee, that
thou mayeH ferve bitnfhat nude thee and us. There
isafpeech(as it were) in every favour, which
mercies, if they cannot prevaile, then come cor-
retfionsfnhxch are the voice of God alfo : Heare
the rod^ndhim that fmteth 5 but hath the rod a
voice *

Yes, for what doe corre&ions fpeake , but
amendment of the fault we are corrected for < fo By t^e 1oi
we muft heare the rod, all corre&ions tend to »huh hatha
this purpofe, they are as knockings, that we ™tjeinw-
(hould open to God and Chrift. And becaufe n l
corrections of themfelves will not amend us,
God to this kinde of knocking,adds a voice, he
teacheth,andcorre&s togcxYizxMafpy is that man
\fh4t thoHCOrrec$eB>andteacheJl out of thy Larv^fmh
the Pfalmift) Corre&ion without teaching is to
little purpofe ; therefore God adds inflation to
corre&ion* He opens the confeience, fo that it
tels us it is for this that you are corre&ed, and
together with confeience, gives his Spirit to tell
us it isfor this,or that you are corrected : you are
too blame in this ; this you have done,that you
(hould not have done : So that correftiws are

K 4 knockings-y

Pfal.94. £0.

Seh.V.

Lev.i6.14.

It is the Vo ice of my Behyved

■

Gol knocfgth
by the good ex-
ample* of others
Luk.i*.2*?.
iCor.io.

By buminifte'

riaX knocking.

Eph.4,

Luk.10.17.

knockings ; but then efptcially when they have
inftruftion thus with them. They are meflfengcrs
fromGod,both Bleflingsand Corrc&ions, they
\mUnot away (efpecially corrections) till they
have an anfwer, fortheyarefentof God, who
will add feven times more^and if the firft be not
anfwered, then he fends after them, he will be
fure to have an anfwer,either in our Converfion,
or Confu(ion,when he begins once.

Many other wayes he ufeth to knockc at our
hearts. The examples ofthofe we live among that are
goedfhey call upon #*,The patternes oftheir holy
life. The examples of Gods juftice upon others,
are fpeeches to usjGod knocksatourdoorethen^
He intends our correction, when he vifics ano-
ther, when if we amend by that, he needs not
takeusinhand.

But bdides all this, there is a more neare
knocking, that Chrift ufeth to the Church, His
mniJieriaB knocking, when he was here in the
dayes of his flefli, he was a Preacher and Pro-
phet himfelfe, and now he is afcended into hea-
ven, he hath given gifts to men, and men to the
Church, whom hefpeakesby to the end of the
world , they a*e Chrifts mouth , as wee faid
of the pen-men of holy Scripture 5 they were
but the hand to write,Chrift was the head ro in-
dice : So in preaching and unfolding the Word,
they are but Chrifts mouth and his voyce (as it
is faid of lohn) Now he is in heaven, he fpeaks
by them 5 He that hearethyoujoearetk me 5 he that
defpijeth yo»>de$ifetbmt. Chrift is either recei*

ved

that knocketb.

ved or rejected in his Minifters5asit isfaid of No-
ahs time yThe Spirit of Chrift preached in the day es
<?/Noah to the foules nowinprifon,8cc. Chriftas
God did preach before he was incarnate by No-
ah to the old world, whichisnowinprifon, in
hell, becaufethey refufedtoheare Chrift fpeake
to them by Noah : Much more now after the
dayesof his flefh,thathe is in heaven, be fpeaks
and preacheth to us, which if we regard nor, we
are like to be in prifon> asthofe foules are now in
prifon for negle&ing the preaching of Noah^
i Bet.^ig. So the Minifters are Chrifts mouth,
when they fpeake he fpeaks by them, and they
are as Embaffadours of Chrift ( whom they
faould imitate in mildneffe) We therefore as Em-
Bajfadors befeech andintreat yon, as if chrift by us
fhould fteake to you \fo weintreatyouto be reconciled
unto God, And you know what heart-breaking
words the Apoftle ufeth in all his Epiftles
(efpecially when he writes to Chriftians in a
good ftate) as to the Philippians, if there be any
bowels of mercy jf there be any confolatien in chrift,
then regard what 1 hyMofonemind. And among
the TheffaUnimsJAz was as a Nurfc to them r So
Chrift fpeakes by them, and puts his owne
affections into them, that as he is tender, and
full of bowels himfelfe , fo he hath put the
fame bowels into thofe that are his true Mini-
fters.

He fpeakes by them, and they ufe all ktnde of
meanes that Chrift may be entertained into
their hearts. They raoove all ftones (as it were)

fome-

137

~ Ml I Mil 1

Sbr.V.

i Cor. £.2©

Phil. 1.2.

x Tfaef.a.^,

>^_

»38

Ser.V.

It is the rvoice of my Belcved

fometimes threatenings $ fometimes intreaties ;
fometimcs they come at fons of thunder, fomc-
tlmcswith the ffi/l voice of fweet promifes • And
becaufeone man is not fo fit as another for all
varieties of conditions and fpirits • therefore
God gives variety ofgikstohisMinifters, that
they may knocke at the heart of every man by
their fevcrall gifts : For fome have more row-
zing, fome more insinuating gifts, fome more
7^//,fome more Evangelicall fpirits, yet all for I
the Churches good John Baptiji by a more thun- '
J dering way of preaching, to make way for
Chrilt to come , threateneth judgement. But
Chriftthen he comes with zBleJJedare thepoore
Mat. 5.3. in Spirit y Blejfedare they that hunger andthirjl for
Right emfneffe,8cc. All kind of meanes have been
ufed in the miniftery from the beginning of the
world.

And becaufe of it felfe this miniftery it is a
BytUsfirit. I dead letter ; therefore he joynes that with the
Word, which knocks at the heart together with
the Word, not fevered from it, but is the life of
h^ohthe Sf iritis the life andfoukeftht Word ;and
when the inward word, or voice of the Spirit,
and the outward word or Mineftery go together,
thenChrift doth more effeflu^lly knocke, and
ftirup the heart. <

Now this Spirit with fweet infpirations
knockes, mooves the heart, lightens the under-
(landing, quickens the dull aftcdiions, and ftirres
j them up to duty, as it is, 7/4.20.21. ^And thine
earesfhallheare a voice behind thee, faying, 7 huts

the

thatknocketb.

The Conscience
alfo tyiQcl&s*

thy way,walke in it. The Spirit mooves us fweet-
ly agreeable to our owne nature, it offers not vi-
olence to us:But fo as in Ho(ea 1 1.4. Idrewthem
by thecerds of a man 5 that is,by reafons and mo-
tives befitting the nature of man,motivesoflove:
So the Spirit together with the word3works up-
on os,as we are men by rationall motives, fctting
good before us : If we will let Chrift in togo-
verne3and rule usjand by the danger on the con-
trary, fo moving, and ftirringup our affe&ions:
' Thefe be the cords of a man.

And befides his Spirit, God hath planted in
us a Conference to call upon us, to be his Vicar, a
little god in us to doe hisoffice,to call uponus,to
dired us, checke, and condemn© us, which in
great mercy he hath placed in us.

Thus we fee what meanes Chrift ufeth here;
His voice,works, and word, works of Mercy and of
Corrections FfWtogether with his Spirit, and
the conference, that he hath planted to be (as it
were) a god in us, which together with his Spi-
rit may moove us to duty. This A luflin fpeaks of,
when he hkh,T>easinme,2>cc.Godfpdke in me oft,
dndlknew it not^He meanes it of Confcience,to-
getherwith the Spirit, ftirring up motives to
leave his finfull courfes. God knocked in me,
and I confidered it not. I cried, mot! 0, and modo, '
finemodo* I put off God, now I will, and now I
will,but I had no moderation, I knewno limits.
And whileft Chrift thus knecketb, all thethree
Perfonsmaybefaidtodoeit : For as it is faid
elfewhere, that God was And ts in Cbrifi reconci-y €cr.f.i9.

ling

in hit Con-

fefjions.

140

--)

It is the yoke of my Below ed

Sek.V. line the. world,&c. For whatfoever Chriftdid,he

A6l. zo. 16,

Ioh.5.

did it as anointed, and by office : And therfore
I God doth it in Chrift, and by Chrift, and Co in
fome fort God died in his humane nature when
* Chrift died. So here the Father befeecheth,
when Chrift befeecheth, becaufe he befeecheth
that is fent from him, and anointed of the Fa-
ther. And God the Father ftoops to us, when
Chrift ftoops, becaufe he is fent of the Father,
and doth all by his Fathers command and com-
miflion. So befides his owne bowels,there is the
Father and the Spirit with Chrift, who doth all
by his Spirit, and from his Father, from whom
he hath commiflion.Therefore God the Father,
Sonne, and Holy- Ghoft knocke at the heart.
Open to me my love, my dove, my wdefled, but
Chrift Specially by his Spirit, becaule it is his
office.

But fome may obje&, Chrifi can open to him-
felfeywby doth be net take the key and open, and make
wayforhimfelfe? Who will knocke when be bath the
key himfelfe? and who will knocke, when there Is none
within to of en ? fhrifl can open to himfelfe >and we
have no fee-will >nor power to open ?

Bellarmine makes this obje&ion, and fpeakes
very rudely,that he is an unwifemanto knocke,
where there is no man within to open ; and that
if Chrift knocke, and we cannot open, it is a de-
lufion to exhort to open,and that therefore there
feifa and bid:] muft needs be free- will in us to open.
m 9pm. M TheAnfweris: Firft, Chrift fpeakes to the
17ir.P°mr t0\ Spoufe here, and fo many fuch exhortations are

given 1

ObieU.

Anfa.

Wh Chrift

be hath porper
to open to him-

thatknocketfa

given to them that have the Spirit of God alrea-
dy, who could by the help thereof open : For
good and gracious men are moved firft by the
! Spirit, and then they moove$they are <jMoti Mo.
vemes, and <^s4cti Agentes. They are adied firft
by the Spirit, and then they doe a eft by it, not of
themfelves : as the inferiour Orbes mocve not,
but as they are mooved by the fuperiour. The
Qjeftion is not of them in the ftate of Grace, but
at their firft converfion, when efpecially we fay
that Chrift fpeakes to them that he meanes to
convert,//* knocks at their hearts ..and opens together
with his fj?eech:~Then there goes a power,that they
(hallopcn.for his words are operative words 5 as
it was in the Creation,£a there helight^t was an
operative \voxd,andthere was light. Let there be
fuch a Creature , it was an operative working
word, and there was fuch a Creature prefently :
So he opens together with that Word. With
thar invitation and command, there goes an Al-
mighty power to inable the foule to open^Were
it not a wife reafon to fay,When Chrift called to
Lazarus to come forth, that we fhould reafon he
had life to yeeld to Chrift , when he bad him
come forth ? no, he was rotten in his grave al-
moft,but with Chrifts fpeaking to Lazarus ,thcre
went an Almighty power, that gave life to him,
by which* life he heard what Chrift faid, K^irife
Lazarus : So Chrift by his Spirit cloaths his
word in the Mincftery , when he fpeaksto peo-
ple with a mighty power : as the Minifter fpeaks
to theeare, Chrift lpeaks,opens,and unlocks the

heart

Ser. V.

Gen 1.3.

I0h.11.3j..

*4* )

It is the v oice of my Be!o<ved

Sbr.V.

A&s 16 i $.

Anjw.

Bernard.

heart at the fame time, and gives it power to
open, not from it felfe, but from Chnft. Paul
fpeaks to Lydias eare, Chrift to her heart, and
opened it, as the Text fayes, whereby fhebe-
leeves,fo Chrift opens the heart.

BuijWhy doth he thus worke ?

Becaufe he will preferve Nature,and the prin-
ciplesthereof,and fo he defies with as,, working
accordingly ; the manner of working of the rea-
fonable creature, is to worke freely byafweet
inclination,not by violence* Therefore when he
works the worke of Converfion, he doth it in a
i fweet manner, though i:be mighty for the Effi-
cacioufncfTe ofit,headmonifheth us withintrea-
ty,and perfwafion,as if we did it our felves. But
though the manner be thus fweet, yet with this
manner there goeth an Almighty power.There-
| fore he doth it ftrongly, ascomming from hirn-
' felfe, and fweetly, as thefpeakingistous pre-
ferving our Nature, fo the Adion is from him,
which hath an Almighty power with it. As
holy Bernard faith, Thou deal efl fveetlj with my
foule in regard of my felfe (that is, thou workeft
uponmeasa man with the words of love) yet
flrcngly in regard of thy felfe. For except he adde
ftrength with fweetnefle, the worke will not fol-
low;^ when there are both,an Almighty work
is wrought in thefoijeof a Chriftianr; and fo
wrought j as the manner of mans working is pre-
ferved in a fweet and free manner, whileft he is
changed from contrary to contrary 5 And it isalfo
with the greateft reafon that can be, in that now

that knocketh.

he fees more reafon to be good , then in the
dayes of darkneffe he did to be naught. God
works fo fweetly. God fpeakes to us after the
manner of men, but he works in us as the great
God 5 he fpeakes to us as a man in our o wne ian- ,
guage, fweetly 5 but he worksinusalmightily,
aftera powerful! manner,as God:fo we muft un-
derftand fuch phrafes as thefe, / knocke,open to me '
my Love, my Z>ovc?8cc. we may take further no-
tice,

That the heart of a, £hriftian is the houfe, and
Temple of Chrijl.

Hee hath but two houfes to dwell in ; the
Heavens ,and the heart of an humble broken-hearted
Jinncr.

How can Chrifi come into the foule f
He comes into the heart by his Spirit 5 It is a
fpeciall entertainment that he lookes for : open
thine eares that thou may eft heare my word: thy
lave, that thou may eft love me more : thy joy,
I that thou mayeft delight in me more : open thy
I whole foule that I may dwell in it. A Chriftian
! fhould be Gods houfe,and a true Chriftian is the
true Temple of God. He Jeft the other two
1 Temples therefore, but his owne body, and his
Church he never leaves 5 for a houfe is for a man
to folace himfclfe in, and to reft in,and to lay up
whatfoever is precious to him s So with Chrift a
man will repaire his houfe,fo Chrift will repaire
our fou!s,and imkethem better, and make them
more holy and fpirituall, and every way fit for

Ser.V.

fuchagueftasheis.

Objerv,

Anfwx

How1

»44 \

Ser- V.

It is the n)oxce of my Beloved

Bow pall rve know whether cfotft dmU m cur
hearts or not f

We may knew by the fervants what Matter
! dwels in an hcufe : If Chrift be in the foule,
! there ccmes out of the houfegocd fpeeches,
and we wratch the fenfes, fo 3sthcrecomcs no-
thing in to defile the foule, and difturbe Chrift,
and nothing goes out to offend God. When we
heare men full of gracious fwcet fpeeches,it is a
figne Chrift dwels there : If we heare the con-
trary , it fhewes Chrift dwels not there , for
Chrift would move the whole man to doe that
which might edifie and comfort.

Againe,where Chrift comes,K^4ft fiance ccmes

there. When Chrift was bome5all Ierujalem was

in an uproarerfo when Chrift is borne in the foul,

there is an uproare, corruption armes it fclfe

againf} Grace, there is a combate betwixt flclh

and Spirit, but Chi ift fubdues the flefh by little

I and little.Gods image is ftamped upon the foule

j where Chrift is, and if we have opened unto the

Lord of Glory ,he will make usglorious.

Chrift hath never enough of us, nor we have
never enough of him, till we be in heaven, and
therefore we pray, Thy Kingdome come^ and till
Chrift comes in his Kingdome, he defires his
Kingdome fhould come to us, Of en (faith he)
Stupenda dignatio&c. (as he cry es out) it is a ftu-
pendious condefcending , when he that hath
Heaven to hold him, Angels to attend him,thofe
glorious creatures; he that ha h rhe command of
every creature,thatdoe yeeld prelently homage

when

tbatknocketb.

*45

when he commands the Frogges, and Lice, and j S e a. V.
all the Hoft of Heaven are ready to doe his wills
for him to condefcend, and to intreat cs to be
good to our owne foules, and to befeech us ro
be reconciled to him, as if he had offended us,
who have done the wrong and not he 5 or as if
that we had power,and riches to doe him good :
Here Greatnejje befeecheth Meanntjfe, Riches , Vo-
<verty> K^4ll-fuffcieno)> Want, and Life it felfe,
comes to dead drowfie foules. What a wondrous
condefcending is this J Yet notwithftanding
Chrift vouchfafes to make the heart of a finful 1,
flecpy man to be his Hcufe,his Temple.He knocks,
and knocks herc,faying,0/w to me,Sc€.

This is ufefull many wayes $ as firft, cherifh. vfc*
all the good conceits we can of ChriftjTime will
come,that theDevili will fet upon us wirh fharp
temptations,fiery darts, temptations to defpaire,
and prefenc Chrift amifle, as if Chrift were not
willing to receive us, when as you fee he knocks
at our hearts to open to him, ufeth Mercies and
Judgements >the OWineJfery of bis Spirited Con-
fcience, and z\\ 5 Will not he then entertaineus,
when we come to him, that feeks this enterrain-
ment at our hands i Certainly he wil!;therefore
let us labour to cherilh good conceits of Chrift.
This is the finifher and beginning of the conver-
fionof a poore finfull foule, even to confider the
infinitelove, and condefcending of Chrift Iefus
for the good of our foules < We need not won- j
deratthishiswillingnefle to receive us, when j
we firft know> that God became man, happi- ]

L nefle I

146

It is tbevoiceofmy Behaved

Shr. V.

GaLj.i j.

Ifa.6 1. 1.

Mat. II. 18.
Ifa. $ 5.1-.

M.it.5.3 J-

neffe became mifery, and life it felfe came to die,
and to be a cur fe for its. He hath done the greater,
and will he not doe the ldfe { Therefore thinke
not ftrange that he ufeth all thefe meanes, confi-
dering how low he defcended into the wombc
of the Virgin fovus^Eph.^mg.

Now fuch confederations as thefe being mix-
ed with the Spirit>and fet on by him, are effe&u-
allforthe converfion ofpoore foules. Is there
fuch love in God to become man, and to be a
Sutorto woe me for my love^Surely thinks the
foule then,hedefires my falvation, and conver-
fion. And to what kind of perfons doth he come?
None can object unworthineflej am poore 5 he \
comes to the poore:l am laden and wretched, Come \
unto mcallye that are weary and laden : I have no- 1
thi ng, Qome and buy honey , ml Ike, and wine, though
youhave nothing. He takes away all Objediions.
But I am ftung with the fenfe of my fins, Blejfed
are they that hunger and t hi r ft, dec. But I am emp-
ty oiz\\,Bleffedare the poore in Spirit .You can ob-
)e<5i nothing, but it is taken away by the Holy-
Ghoft, wifely preventing all the Obje&ionsof <
afinfullfoule. This is the beginning ofconver-j
fion3thefe very conceits y and when weave convcr- \
ted, thefe thoughts entertained with admiration of
chrifts condescend r ng:are ejfeffudl to give Christ
further entrance into the foule, whereby a more
happy communion is wrought ftill more and
more becween Chrift and the foule of a Chrifti-
an.
Vfi 2. 1 Oh,bu: take heed that thefe make not any fe-

curc:1-

that knocketb.

147

cure: Forifwc give not entrance to Chrift, all
this will be a farther aggravation of onr damna-
tion. How will this juftifie the fentence upon lis
\ hereafter, when Chrift fhall fet us on the left
hand,and by, Depart from me Jot I invited you to .
come to mc : I knocked at the doore of your |
hearts, and you would give me no entrance, Ve
part from tu faid you, therefore now, Depart you
from me. What doe prophane perfons in the
Church^but bid Chrift depart from them, efpe-
cially in the motions of his Spirit, they entertain
him in the outward roome, the braine 5 they
know a little of Chrift, but in the heart, thefe-
cret roome,he miift not come there to rule. Is it
not equal], that he fbould bid us5 Depart yee cur-
fed^l know you not ? you would not give entrance
tome,I willnotnowto you; as to the foolifh
Virgins he fpeaks $ and Prov* 1.28. Wifedome
knocks, and hath no entrance, therefore in times
of danger they call upon her, but (lie rejoyceth
at their deftru&ion 5 Where God magnifies his
mercy in this kind in fweet allurements, and in-
viting by Judgements, Mercies, Miniftry, and
Spirit , he will magnifie his Iudgement after.
Thofethat have negle<£ed Heaven with the Pre-
rogatives, and advantages in this kind, they fhall
becaft into Hell. Woe to thee choraz>in,&cc. as you
know in the Gofpell . This is one thing that may
humble us of this place and Nation, that Chrift
hath no further entrance, nor better entertain-
ment after fo long knocking ? for the entertai-
ning of his word is the welcomming of him-

L 2 felfe, I

Ser. V.

Mat. if

Mat. 2^ 4 1

Mat.u.iL

Ser.V.

It U the yoke of my Belo<ved

felfe,ask i$,Celofi-3.i6. Let the word of God dwell
plentifully in yox.Jndlet Chrijl dwell inyour hearts
by faith, Epkef.3. 1 7. Compare thofe places, let
the word dwel plenreoufly in you by wifedome,
and let Chrift dwell in your hearts by faith:For
then doth Chrift dwell inthehearr, when the
truth dwels in us • therefore what entertainment j
we giveto his truth, wegivetohimfelfe. Now <
what meanes of knocking hath hee not ufed
among us a long time? For workes of all forts; he
hath drawne us by the cords of aman, by all kinde
of favours.Fori^ra'w.How many deliverances
have we had(No Nation the like, we are a mira- 1
clc of the Chriftian world)from forraigne inva-
fion5and domefticall conf piracies at home? How
many mercies doe we enjoy? Abundance together
with long peace and plenty. Befides, if this would
not doe, God hath added corrections with all
thefe,in every Element, inevery manner,infedli-
on in the aire, Iudgements in inundations 5 We
have had rumors of warres, &c. threatening*,
fhakings ofthc rod onely,but fuch as might have
awaked us : And then he hath knocked at our
hearts by the example of other Nations. By
what he hath done to them, he hath fhevved us
what he might juftly have done to us, we are no
better then they.

As for his Miniflcriall kmckirigy above three-
fcoreyeares we have lived under the Miniftery
of the Gofpell, this Land hath been Gofhm, a
Land of light, when many other places arein
darkneffe, efpecially we that live in this Gojben,
* this

that kuecketb.

this place,and fuch like, where the light fbines in
a more abundant meafure. Minifters have been
fent,and variety ofgifts5there hath been piping,
and mourning(as Chriftcomplainesinhistime)
that they were likefroward children, that nei-
ther fweet piping, nor dolefull mourning would
mooveto be tradable to their fellowes, they
had /^tfwhocame mourning, and Chriftcom-
forting with blcffing in his mouth, all kinde of
meaneshave been ufed.

And for the Motions of his Spirit, who are there
atthistime, who thus live in the Church under
j the Miniftery,who cannot fay that God thereby
] hath fmotetheir hearts, thofe hard rocks againe
and againe, and awaked their confciences^partly
with corre&ions publike and perfonall, and
partly with benefits $ yet notwithftanding
what little way is given to Chrift i Many are in-
different and lukewarme either way, but rather
incline to the worft.

Let us then confider of it, The greater means,
the greater judgements afterwards, if we be not
woon by them. Therefore let us labour to hold
\Chrift,to entertaine him, let him have thebeft
roome inourfoules,todwell in our hearts, let
us give up the keyes to him , and defire him to
rule our underftandings, to know nothing but
him,and what may ftand with his Truth, Not to
yeeldtorany errouror corruption 5 let us defire \
that he would rule in our wils and affe&ions, j
fway all,givealltohim ; for that is his meaning j
when hefayes, open to me, fo that I may rule, as 1

L5 in'

Mat.n.17.

150

i Cor. io.

It U the yoice of my Below d

Sbr.V. in mine owne houfe , as the husband rules in his
family,and a King in his Kingdome5he will have
allyeeldedup to him : And he comes to beat
downeall vvhatfoever is exalted againft him, and
that is the reafon men are fo loath to open unto
him. They know if they open to the Spirit of
God, he will turne them out of their fooles Pa-
radice, and make them refolve upon other cour-
fes of life, which becaufe they will not turne un-
to,they repell the fweet motions of the Spirit of
Chrift, and pull away his Graces, building bul-
warkes againft Chrift, as lufts,ftrangeimaginati-
onsandrefolutions. Let the Minifters fay what
they will, andtheSpiiitmooveashewill, thus
they live,and thus they will live. Let ustake no-
ticetherefore of all the meanes that God ufeth
to the ftate,and to us in particular, and every one
labour to amend one. Every foule is the Tem-
ple, the Houfe Chrift Ihould dwell in, lee every
foule therefore Among us confider what meanes
Chrift ufeth to come into his foule to dwell with
him, and to rule there.

And what (hail we lofe by it i Doe we enter-
taine Chrift to our lofTe i Doth he come empty ?
No, he comes with all Grace, his Goodneffe is
a Comrrunicative^difFufivegoodneiTe • He comes
to fj? re ad his Treasures, to enrich the heart with all \
Grace andfirength to beare all afflictions to eneem- \
ter all dangers, to bring peace of Con fci ex ce^ aid joy !
in the Holy-Ghoft 3 he comes (indeed) temakeour]
heart s{2& it were")* He av.cn S)ozb\R confider this,
he comes not for his owne ends 5 but to em;

Confederations
inforcing ut to
entertaine
Chrift.

irsl

that knocheth.

*5*

Sbr.V.

his goodneflfe into our hearts, as a breaft that de-
fires to empty it felfe when it is full. So this
fountaine haththefulnefTeof a fountaine,which
ftrivesto empty his goodnefle into our/oulcs;
he comes out of love to us. Let thefe confuta-
tions melt our hearts for our unkindnefTe,that wc
fuffer him to ftand fo long at the doore knock-
ing^* it is faid here.

If we find not our fuitsanfwered fo foon as we
would,Remember we have made him alfo wait j
for us, perhaps to humble us, and after that to
encourage us, he will make us wait, for we have
made him wait. Let us not give over, for certain-
ly he that defires us to open, that he may powre
out his graces upon us,he will not re je<ft us when
wecometohim: If heanfwersusnotatfirft,yeC -
he will ac lafl. Let us goe on and wait, feeing J Haba^2-3
there is no one duty preffed more in Scripture
then this. And we fee it is equity,^ waits for us,
it is good reafon we (hould wait for him, if we
have not comfort prefently when ws defire it,
let us attend upon Chrift, as he hath attended
upon us, for when he comes, he conies ^vith ad-
vantage; fo that when we wait, welofenothing
thereby, but are gainers by it, increafing our pa-
tience. The longer we wait, he comes with the
more abundant Grace and comfort in the end,
and fliewes himfelfe rich andbountifull to them
that wait upon hitm

L 4

THE

Mat,7 7.

Ifa.30.18.

Ifa.tfo.16.

Iano.l"4.
Ifa.49,

•A

Sbr.VI.

It is the yoke of my Bclowd

i{V iji. JJV iJC.iJC >{C JJC

JJ*. JJV SfL Sfr. JJC >p.

S^^

The fixth Sermon *

Cant. V. II.

It is the voice of my Beloved that knocketh, fitying,
open unto me, my love, my dove,my undefiled,&zc*

N the firft part of this verfe hath
been handled the Churches owne
condition which flic was in, after
fome blefTed feelingsthat (he had
_ ofthe love of Ch rift.
Now in the next words, the Church fets down
an acknowledgement of the carriage of Chrift
to her in this her fleepy condition. It u the voice
of my Beloved that knocks, hying, Of en to me my
fifter, my love, my dove,&c. She acknowledged
Chrifts voice in her fleepy eftate, and fets down
his carriage thus, how he knocks, and then alfo
fpeaks,0/wf0 me ; and then fets downe what he
fuffered for her, My head is filled with dew, and my
locks with the drops of the night.. And that: nothing
might be wanting that might moove her heart
to refpe# this his carriage towards her, he ufch
Ifweet titles, a loving compellation, Open to me,
Kfaith he)fly fi filer, my Uve,my dove, my md

thtihiocketb.

*53

Sbk.VI.

as fo many cords of love to draw her :fo here
wants neither loving carriage 3 fweet words, ,
I nor patience 5 It is the 'voice of my Beloved that
\knocketh.

The Church as flie takes notice of the voice of
Chrift, fo fhe doth alfo of the meanes he ufeth,
and feeth his love in them all. It is the voice of
my Behvedthat knocketh, faying, Opentomey8cc,
Here is alfo another diftinguifhing note of a j
found Chriftian from an unfound : A fan&ified
I Spirit fees Chrift in the meanes,this is>fayes the
heart,the word of Chrift, and this the mercy of
Chriftjto take fuch paineswitfrmy foul, to fend
his Minifters,to provide his Ordinanccs,to give
gifts to men, and men to the Church, it is the
voice of my Beloved that knocketh.

But we muftefpecially underftand it of the Mi-
nifteriall voice, whereby Chrift doth chiefly
make way for himfelfe into the heart, and that Yuinifterjf^
by all kind of wayes difpenfed therein ; as gifts ^befrori
of all forts,fome rougher,fome milder,all kinde
of Methods and wayes in the Mineftery to
make way for himfelfe : Firft of all, by the
threatenings of the Law, and by terrours3as Uhn ,
was fent before Chrift, and as the ftorme went !
before the ftill and calme voice, wherein God
came to Eli as ^ fo he ufeth all kind of courfes in 1 1 Kin. 19.12.
the Miniftery, and Minifters by the dire&ion of !
the Spirit turnethemfelves, as it were, into all
fhapes and faftiions, both of fpeech and Spirit to
win people to God,infomuch that God npoeales
to them>What could I have done mzrefo* my church,
l that I have not done ? T here-

Eph,4,i2.

Thxt Chrifit
h nocking u efi,
peaaffy by tie

Ifa J.i.

»54

Ser.VI.

Vfe.
1 Sara, j,).

Mat. 15.

Pcoy.28.9.

It is the yoke of my Beloved that hochth.

Therefore let us take notice of this voyce of
Chrift in the word, and not thinke asgood^.
mud thought, that Eli fpake, when God fpake ;
let us thinke that God fpeakes to us in the Mini-
ftery, that Chrift comes to woe us, and win us
thereby.

And we Minifters are the friends of the Bridc-
groome,whoare to heare what Chrift fai;h,and
would have faid to the Church, and we muft
pray to him, that he would teach us what to
teach others. We are to procure the contra^,
and to perfedl it till the marriage be in heaven,
thatisourworke.

And you that are hearers, if you doc not re-
gard Chrifts fweet voyce in the Miniftery,
which God hath appointed for the government
of the world,know, that there is a voice that you
cannot fhake off, that peremptory voyce at the
day of judgement,when he will hyfioeyecurfed
into he// f re, See. And that God who delights to
be ftiled a God bearing pray er,\vi\\ not heare thee,
but faith, Such a one as turnes his eare away from
hearing the Law, his -prayer is abominable. It is a
dolefull thing, that he that made us, and allureth
us in the Miniftery,that followes us with all evi-
dences of his love, and addes together with the
Miniftery many fweet motions of his Spirit,that
he fhould delight in the deftru&ion of his crea-
tures, and not endure the fight of them, Depart
away from me yecurfedinto he//fre,fkc. There ;:re
fcarfe any in the Church,but Chrift hath allured
at onetime or other to come in, and in many he

opens \

Open to memy Sifter fScc,

*55

opens their underftandings in a great meafure
and knocks upon their hearts, that they (as it
were)halfe open unto Chrift, like ^Agrippa that
faid ro Paul, Thou almofi perfivadejlmeto be a Qhri-
fliarhSo Herod did many things, and he beard glad-
ly. They are halfe open, feemeto open,but are
not effe<5tuallyconverted,butatlaft they fee,that
further yeelding will not ftand with that which
they refolve not to part with 5 their lufts, their
prefent condition that they make their God, and
their heaven, whereupon they fliut the doore
againe, when they have opened it a littleto the
motions of Gods Spirit, they dare give no fur-
ther way, becaufe they cannot learn the firft lef-
fon in Chiifts fchoole, to deny themfelves, and
take up their croffe.

This is an undoubted conclusion, our bleffed
Saviour giveth fuchmeanesand motions of his
Spirit to the vileftperfons in the Church, that
cheir owne hearts tell rhem , they have more
meanesand fweeter motions then they yeeldto,
and that the fentence of condemnation ts not pro-
tsouncedupon them for meetly not knowing of Chri ft,
but upon feme grounds cf re be lit on, in that they goe
not fo farre as they are provoked, and put on by
the Spirit of G.od, they refift the holy Spirit.
! There can be no refinance where there is not a going
J beyond the defire and mil of him whom he refifleth.
A man doth not refift, when he gives way as far
as he is mooved. There is no wicked man in the
Church,that gives fo much way as he is mooved
and ftirred to by the Spirit and word of God.

Away

Ser.VI.

A&.7#3 i.

SEfc.VI.

Ma .22.12..

Open to me my Sitter ,&cm

Away then with thcfc impudent, ungracious
Objections about Gods Decree for matter of
Ele&ion, let us m.ke itfure,andforany ill con-
: ceits that may rife in our hearts about that other
of reprobation, let this dampe them all, that in
the Church of God, he offers unto the vileft
wretch fo much meanes with the motions of his
Spirit, as he refifting, proves intxcufable, his
owne rebellion therefore being the caufe of his
reje&ion. Let men ceafe from cavilling, God
haththat in their own bie^ft^inthe heart of eve-
ry carnall man which will fpeake for God
againft him, and flop his mouth that he (hall be
filent,and fpcechkffe at the day of judgement.

Thus we fee that ChrifKldh concidcend fo
low as to account it almoft a part of his happi-
neffe to have our foulesfor a Temple to dwell
in, to rule there. Therefore he makes all this
earned fuit, with ftrong expreflions what he
fuflfercih.

And fince Chrift beares this great and large
affe&ion to his poore C hurch, it may encourage
us to pray heartily for the fame, and to fpread
before God the ftate thereof. Why Lordfit is that
pr,rl of the World that is thy fifterjhy lovejhy dove,
thy tmdcjilcd.the Communion with whom thou live ft \
above all the world hefidcs. It is a ftrong argument ;
to prevaile with Godjtherefore let us commend \
the ftate of the Church at this time, or at any
time with this confidence, Lord, it is the church]
that thou loveH. They thought they prevailed
. much with Chrift>when they laboured to bring !
/ him i

Open to me my Sitter ,&c.

him to Lazarus, hying^LordyHe whom thou loveji

is ficke. So fay we, The Church whom thou love ft 7

that is thy onelylove. In whom thy love is concent e-

rate (as it were) and gatheredto a head (as though

thou hadft no other love in the world but thy

Church) this thy levels in this ft ate and condition.

It is good to thinke of prevailing arguments>not

to move God fo much as our owne hearts, to

fi lengthen our faith to prevaile with God,which

is much fortified with the confideration of

Chrifts wondrous loving exprcflion to his

poore Church. Then come to Chrift, offer thy

ielfe,and he will meet thee. Are not two loving

well- wifhers well met. When thou ojferejl thy [elf e

to him^andhe feeks thy love^will he reject thee when

then commefi to him that leeks thy love, and fee-

keth it in this paflionate,affe<3ionate manner, as

he doth t Therefore,be ofgoodcomfort,heis

more willing to entertaine us then we are to

come to him.

And for thofe that have relapfed any kinde of
way, let them not be difcouraged to returne
again to Chriftyhe Church here was in a drow-
fie flcepy eftate, and ufed him unkindly, yet he
is fo patient, that he waits her leifure as it were,
and faith, open tome my Sifter, my Love,8cc. Tho.
maswzs fo untoward,that he would not beleeve,
Vnlefie he did fee the print ofthenailes,&c. in
Chrifts body. Yet Chrift was fo gracious, as he
condefcendeth to poore 7homas> fo to Peter af-
ter he was fallen , and to the Church after back-
fliding.

Open

Ssf.VI.

lob, if. ?.

Simile,

That tie Re*
lap fed need not
desperately ta
be difcourageL

158
Sbr.VI.

Obfcrv.

Open to me my Sifter >&cm

zTim.4 18.
Rev.n.io.

Open to me my Sifter,&c.
Hence obferve further,
That thrift bath never enough of his Church till
he hath it in Heaven, where are indeed the kilTc s
of the Spoufe?ar,d of Chrift : In the meane while
open, Open ftill. Chrift had the heart of the
Spoufein fome meafure already, but yet there
werefome corners of the heart that were not fo
filled with Chrift as they fhould be, he was not
fomuchinher underftanding, will, joy,delight,
and love,as he would be 5 therefore, Open thy un-
derftanding more and more to embrace me, and
divine truths that are offered thee $ Open iky love,
to folace me more and morerFor God in Chrift
having condefcended to the tearmes of friend-
fhip, nay to intimate tearmes of friendfhip in
marriage with us. Therefore as the Church in
her right temper, hath never enough of Chrift,
but defires further union, and communion ftill.
It being the defcription of the people of God,
that they love the appearance of Chrift, as they lo-
ved his firft appearance, and waited forthe^/*-
folat.enoflfrael : fothey love his fecond appea-
ring, and are never quiet, till he comes againe in
the flefh , to confummate the marriage begun
here.-fo Chrift alfo he is as defirous of them,yea
they are his defires that breed their defires, open
to me my Sifter }my Love.my Dove}&cc, Againe his
Love and piny moves him to defire further to
come into usrCbrift knows what is in our hearts,
if he be not there, there is that that fhould not be
there. What is in the brrjne where Chriit is not t

a deale

Open to me my Sifter^ & c.

a de3le of worldly projeds nothing worth.
What is in our joy ,it Chrift be net there? world-
ly joy, which cleaves to things worfe then it
felf e. If a man were anatomized , and feen into, \
he would be afhamed of himfelfe, if he did fee
himfelfe ; Chrift therefore out of pitty to our
foulesjwould not have the Devill there 5 Chrift
knowes it is good forourfoulestogivewayto
him, therefore he ufeth all fweet allurements,-
Opentome my Sifter.my Zfli^&c.Chrift hath ne-
ver his fill,till he clofe with the foule perfectly,
fo that nothing be in the foule above hisn, no-
thing equall to him,therefore0^/z,0/>^ftill.

Againe5 He fetsdowne to move the Church
the more to open to him the inconveniences
that he endured, <JMy head is filled with deiv3&cc.
wherein he fhewes what he feffered, which fuf-
ferings are of two forts: Inhtmfelfo : InhistJMi-
nifters. In himfelfe, and in hisowne bleffed per-
fon what did he endure? what patience had he in
enduring the refra&ory fpirirs of men when he
was here? how many indignities did he digeft in
his Difciples after their converfion * Towards
his latter end, his head was not onely filled with
the drops, but his body filled with drops of
bloud. Drops of bloud came from him>becaufe
of the anguifb of his Spirir,and the fenfe of Gods
wrath for ourfinnes. Upon the Croffe,whac did
he endure there i that fenfe of Gods anger t here
was onely for our finnes. CMy God, my God^ why
hdfl thou fcrfaken me ? What fhould we fpeake of
his going up and downe doing good, preaching

ido
Sbr.VL

Open to me my Sifter }&c<

Ioh.j.i^.

in his owncperfon, fe(ting whole nights apart
for prayer •> And then for what he fuffers in his
Minifters i there he knocks, and faith, Openin
them. And how was he ufedintheApoftlesthat
were after him , and in the Minifters of the
Church ever fince ? What have they endured {
for he put a fpirit of patience upon them. And
what indignities endured they in the Primitive
Church,tnatwcrethepublifhersof the Gofpel,
thofefweet publi(hers thereof, drawing men to
open to Chrift, were killed for preaching. So
I cruell is the heart, that it offereth violence to
them that love them moft,that love their foulcs-
And what greater love , then the love of the
foule t yet this is the Satanicall temper and dif-
pofition of mens hearts , they hate thofe men
moft, that deale this way moft truly and loving-
ly with them.lt is not that the Gofpell is fuch an
hard meflage. It is the word of Reconciliation,
and the word of life ; but the heart hates it, be-
caufe it would draw men from their prefent
conditioned xhexctoxejondemnation is come in-
to the world jn that men hate the light, becaufe their
works areevill. Is there any thing truly and cor-
dially hated but Grace «f and are any perfons
heartily and cordially hated in the world fo
much as the Promulgcrs and Publifhcrs of
Grace, and the Profeffors of if, becaufe it up-
braids moft of all , and meddles with the cor-
ruptions of men, that are dearer to them then
their ownefoules.

Now what patience is there in Chrift to fuf-

fer

fcr himfclfc in his meffengcrs, and his children
to be thus ufed ? Nor is it ftrange to lay that
Chrift ftands thus in his Minifters, for i Ftt.%.
ip.itisfaid, That Chrift by bis Spirit peached in
the day es of Noah to tkefoules now in prifon^ C hrift
preached in Noahs time before he was Incarnate,
much more doth he preach now 5 and as he was
patient then to endure the old World, unto
whom Noah preached a hundred and twenty
yeares : fo he is patient now in his Minifters, to
preach ftill by the fame Spirit, even to us ftill,
and yet the entertainment in many places is (as
Paul Qom^h\nts)fhougb the more I loveyou,yet the
lejfe lam beloved of you.

Let tbeje things move tu to be patient towards God
andchnftjf we be corrected m any kind^ confide-
ring that Chrift islo patient towards us, and to
wait tpon him with patience.How long hath he
waited for our converfion i how long doth he
ftill wait for the through giving up of our foules
to him * Shall we thinke much then to wait a lit-
tle while for him i

indict this Spirit of Chrift strengthen m like-
wise in our dealing with 9 hers y as to beare with
evill men 5 and as it is,2 T/w.3.25,26. Towaitif
Godwill at any time give them repentance. Neither
jmay webefofhort fpirited, that if wehavenot
ananfwer prefently to give over. We fhould
imitate Chrift here, never give over as long as
God continues life with any advantage & oppor-
tunity to do good to any foul,wait,if God at any
time will give them grace. Open tomejny Sifter,
my Love>&c. M Let

Sek.VI.

i Cor. u.i $.
Vfiu

Vfi 2.

\6i

Sbr.VI.

Open to ms my Sifter ,&c

Mat. 12.

Let this a^aineworke ufon us, that wr Saviour
Chrift here would thus fet forth his love, and hit pa-
tience in his love, in bearing wich us thus under
the refemblance of a filly futer thac comes afar
off, and ftands at the doore, and knocks, that
Chrift (hould ftoop thus in feeking the good of
our foules. Let this win,and quicken our hearts
with all readineffe and thankfulnefTe to receive
him when he comes to worke in our foules, confi de-
ring that Chrift hath fuchacareofusby him-
felfe, his Minifters, and the motions of his Spi-
rit, who joynes with his Mineftery ; let us not
therefore bccarelefleofour owne foules, butler
it move our hearts to melt to him. The mo-
tives may bee fcene more in the particular
compellations, Of en to me my Sifter, my L$ve^ \
&c.

t^ty Sifter.
This was fpoken of before in the former verfe.
The Church of God is Chrifts Sifter and ;
Spet*fe,wcarc knit to him both by Confanguinity, |
and by affinity .The neareft affinity is CMarri-
age, and the aeareft confanguinity is Sifter. So
that there are all Bonds to knit us to Chrift 5
Whatfoever is ftrong in any Bond, he knits us to
him by it. Is there any love in an Husband,a Bro-
ther, a Mother, a Friend, in an HeadtQ the mem-
Ibersdn any thing in the world? Is there any love
Scattered in any relation * gather it all into cne,
and all that love,and a thoufand times more then
that,is in Chrift in a more eminent manner) ther-
Ifore he ftiles hirafelfe in all chefe fvveet relati-
ons, 1

Open to me my Sifter ^Scc.

ons, to fhew that he hath the love of all. Will a
Sifter fliut out a Brother, when the Brother
comes to vifither,and doe her all good < isthis
I unkindnejT- even in Nature to looke ftrangely
upon a man that is nearea kin, that comes and ]
faith. Open to me my Sifter ? If the Sifter fhould
{hut out the Brother, were it not moft unnatu-
rally And is it not monftrous in Grace? when our
Brother comes for our good, and in pitty to our
foules to let him ftand withoutdoores? Remem-
ber that Chrift hath the fame affe&ions, to ac-
count us Brothers and Sifters now in Heaven, as
he had when he was upon the Earth ; For after
his Refurre&ion (faith he to his Difciples) I got
to my Ged^andtoyour Godjo my Father ', andtoyctw
Fdtberihc cals himfelfe our Brother, having one
common Father in Heaven, and one Spirit, and
or>e inheritance, &c. This is a fweet relation,
Chrift being our Brother, his heart cannot but
melt towards us in any affli&ion. Iofeph diflTem-
bled a while out of politicke wifedome, but be-
caufe he had a Brothers heart to B en] amin> there-
fore atlaft he could not hold, but melted into
teares , though he made his countenance, as
though he had not regarded. Soour Iofephnow
in Heaven, may feem to withdraw all tokens and
fignes of Brotherly love from us, and not to
owneus-,but it is only in fhew, he isour Brother
ftill, bis heart firft or laft will melt towards his
Brethren to their wonderfull comfort, <JWy Si-
fter,&cc.
i M 2 My

Sek.VL

ioh.10.17.

Gen.42,.

Ser.VI.

frh.17.gfr,-

Ioh 17.6.

My Love*

Obtj Love.

That word we had not yet. It is worthy alfo
alittle ftandiogon 5 for all thefcfonre words be
(as it were) the attra&ive cords to draw the
Spoufe, notonelyby flawing what he had fuf-
fered,butby fweet titles, CMy Lovejny Dove.

What had Chrift no love but his Spoufe^did
his love goe out of his owne heart to her (as it
were?) It is ftrange, yet truejChriftsloveis fo
great to his Church and Children, and fo conti-
nuall to it^ that his Church and People, and eve-
ry Chriftian foule is the feat of his love, That
love in his owne brealt being in them, they are bis
love, becaufehe himfelfe is there, and one with
thena.

He loves all his Creatures,they have all fome
beames of his goodnelfe, Which be mufi needs
/ki^therefore he loves them as Creatures 5 and
as they be more or lefle capable of a higher de-
gree of goodnefle$but for his Church and Chil-
dren,they are his love indeed.

Bnt what is the ground of fucb love ?

1. He loves them 04 be beholds them in his Fa-
thers choife, as they are Ele&ed of God, and gi-
venunto himfelfe in Ele<5Uon;T/&//7£*/tfjf are, thou
gaveB them me. Chrift looking on us in Gods
Eledion and choice,!oves us.

2. Againe, He loves us, becaufe be fees his owne
Graces in m,he loves what is his in us. Before we
be aftualiy his, he loves us with a love ef good
will, to wi(h all good to us ; but when vvehave
any thing of his Spirit, that our natures are alte-
red

My Lo<ve^

red and charged; he loves us with a !ovc of the
intimateft friendship 5 with the love of an i/W,
Hm bandy Friend, and what we can imagine 5 he
loves his owne Image.iW faith,T^ the Wtfe is
theglcry of her Hut band ; becauie whatfocver is
in a good Husband,the Wife expreffeth it byre-
fle&ion:So the Church is the glory of £brtjl,{he re-
flects his excellencies, though in a weake mea-
(mc^hcyfbew firth his Venues or pray [cs, as Peter
fpeaks, thus he fees his owne Image in her, and
the Holy- Ghoft in his Church, he loves her,
and thefe in henfo as whether we regard the Fa-
ther^ himfelfe, or his Spirit, the Church is his
Love.

Ifwecenjider alfo what he hath done and fujfered^
for her9 we may well fay the Church is his Love.
Be fides the former favours (not to fpeake of
E!c&ion)hechoofed us before we were5 In time
he did chufe us by aduall Eledion^by which he
called us:we had anexiftence, but we refifted,he
called us when we refilled ; and then alfo he ju-
ftifiedus, and cloatheduswith his owne Righ-
teoufncfle,and after feeds us with his own body.
Asthefoule is the moft excellent thing in the
world, fo he hath provided for it the pioft ex-
cellent ornaments. It hath food and ornaments
propoitionable. What love is this,that he fliould
feed our foules with his ownebody,and cloathe
us with his owne Righteoufnefle. He loved me
(faith Paul) what was thecffe&of his love ? He
gave him[elfefir me. He gave himfelfe both that
we might have a Rightecufneffe to cloathe us

M 3 with

165

Ser.VI.

1 Cor, 1 1.7.

Gal. 2.20.

i66

My Love,

Ser.VI.

Bph, 4.1^'

7)edufliom out

oftbcmrd
Love,

withinthcfighc of God, and hegavehimfelfe,

that he might be the bread of life, UWjf flefh is

meat indeed, and my blond is drinke indeed. The

guilty, the felfe-accufing foul feeds upon Chrift

dying for its finnes. Againe, Rev.i.6. you have

his love fet forth, He loved us, and how dorh he i

witnefTe it i He hath wajhed us with his ownc bloud,

and hath made us Kings and PrieJls,Scc. the like

you hdyc>Epbefa.He loved us^and gavehimfelfe a

fweet Sacrifice to God for us. When this world is

at an end,we (hall fee what his love is ; he is not

fatisficd, till we be all in one place. What doth

he pray for to his Father,/^. 1 7.2 ^.Father I will

that thofe whom thou hajl given me , be with me

whereiam}&c* run through all the whole courfe

of Salvation, Election, Vocation, Iuftification',

Glorification , you fhall iee his love in all of

them .But it were an infinite argument to folio w,

tofhewthe love of Chrift* which is beyond all

knowledge, and it is too large for us to know all

the dimenfions of it, to fee the height, breadth,

depth, and length of it, which wefhouldever

thinke,fpeake,and meditate of,becaufe the foule

is then in the mod fit temper to ferve, love, and

glorifie God,when it is moft apprehend ve of his

great love.

This phrafe imports diverfe things, That there
is no faving love to any out of the Churchy which is
his love.lt is(as it were)confined in the Church,
as if all thebeamesofhis love met in that cen-
ter, as we fee when the beamts of the Sunne
meetinaglafTe, they burne, becaufemany are

there

My Love. j

there united. So in the Church all his love doth
meet

Then the Church is his love alfo, becaufe'
whatfoever fhe hath or hopes for, is from his
love,and is nothing but his love.The Church as
ic is a Church, is nothing but the love of Chrift.
That there is a Church fo endowed, fo gra-
ced, fo full of the hope of glory, it is out of his
love.

And for the properties of it, It is a free love, a
preventing fove-Jnc loved us before ever we could
love hirajhe loved us when we refilled him,and
were his enemies.

It is a moft tender lovers you have it, lfd.49. 15.
Can a mother forget her fucking chi\de> ifjhejhould
yet will not I forget thee ? thou art written on the
fjlmesofmy hands, Sic. He hath us in his hearr, in
his eye, in his hand, in a mothers heart, and be-
yond it 5 he hath a tender eye and a powerfull
hand to maintaine his Church.

It is a moft tranfeendent , andcarefull love, all
comparifonsarc under it.

And it is a moft intimate invincible love, that
nothing could quench it, as we fee here the
Church droupeth5and had many infirmities, yet
{he is Chrifts lovc,fo that the love of Chrift is a
kind of love that is unconquerable, no water
will ever quench it, no fin of ours, no infirmity:
So as it is very comfortable that the Church
confidered under infirmities, is yet the love of
Chrift, ifteep, hut my heart waketh, yet Chiift
comeswithwy Love>my Dove&c*

M^ But

167
SbZVi.

Properties of it.

Deut.33,2.

§68

Ser.VI.

Anfw.

Vje.

My LoVe%

— 1~

Bik what cannot Chrift fee matter of weak-
neffe, (infulneffe, hatred, and diilike in the
Church ?

Oh yes, to piety, help, and heale it, bir no: at
all to diminifh his love, but to manifeft it fo
much the more. His love is a tender love,fer,fi-
ble of all things wherewith we difpleafe him,
yet it is Co invincible and unconquerable, that it
overcomes all. Againe, he fees ill indeed in us,
but he fees in us feme good of his owne alfo>
which moves him more to love, then that that
is ill in us3moves him to hate • for what he fees.of
ours, he fees with a purpofc to vanquish, morti-
fie,and eat it out *, the Spirit is as fire to confume
it ; He isaswatertowafhit,butwhathefeesof
his owne, he fees withapurpofe to increafeit
more and more, and to perfect it, therefore he
fayes my Z,0i/£,notwithftanding that the church
was^/^f.

This therefore ferves greatly for our comfort,
to fearch what good Chrift by his Spirit hath
wrought in our hearts, what faith, what love,
what fan&ified judgement, what fire of holy
affe&ions to him, and to the beft things i O let
us value our felves by that that is good , that
Chrift hath in us. We are Chrifts love notwith-
ftandingwearefleepy, ifwebedifpleafed with
this our ftate, that as Chrift diflikes it, fo if we
by the Spirit diflike it, the matter is not what fin
we have in us,but how we are aflfeifbd to it.Have
we that ill in us, which istrulythegriefeof our
heartsand foules, which as Chrift diflikes, fo

i--

My Lo<vet

\6c>

— <-

we abhorie ic, 2nd would be purged, and rid of
itiandit is the griefeof our hearts and fou!es,that
we cannot be better, and more lovely in Chrifts
eyefthen let ti* rot bedifcoursgedh For Chrift
tfteemes of his Church highly, even as his Pity
hve,t\tn at that time when flie was fleepy. And
may teach us in time of temptation net to hear-
kento Satan, who then moves us to looke alto-
gether upon that which is naught in us, thereby
to abate our love to Chrift, and our apprehen-
fion of his to us 5 for he knowes if we be fenfibJe
of the love of Chrift to us, we frail love him
againe.For love is a kind of fire, an s&ive quali-
ty,which will fetusabout glorifying God, and
pulling downe Satans kingdome : As we fay in
nature {jire doth all) what workealmoft can a man
worke without fire,by which all infiruments are
made and heated,&c. So grace doth all with
love • God firft doth maniftft to our foules his
love to us in Chrift, and quicken us by his Spi-
rit, witnefling his love to us wherewith hee
warmes our hearts, kindles and inflames them fo
with love, that we love him againe5 which love
hath a conftraining fweet violence to put us up-
on all duties,to fufFer, to doe, to refift any thing.
If a man be in love with Chrift, what will be
harfli to him in the world ? the Devill knowes
this well enough, therefore one of his maine en-
gines and temptations is to weaken our hearts in
the fence of Gods love and of Chrifts;therefore
let us be as wife for our foules as he is fubtle and
politicke againft them;as wacchfull for our own ,

comfort,

Sbr.VL

Sbr.VI.

Own.

Anfyfi.

Heb.ii,

My Lowe*

comfort, as he is to difcomfort us, and make us
defpaire. Let us be wife to gather all the argu-
ments of Chrifts love that we can.

But korvjhall we know that thrift loves us in this
peculiar wanner ? j

Firft, Search what courfe hctakes and hath ra- 1
ken to draw thee nearer unto him ; be chaft ifetb
every one that he loveth. Seafbnable corredions
fanftified are afign of Chrifts love,when hewil
not fuffer ustothriveinfinne, when we cannot
fpeake nor doe amifle^but either he lafheth us in
our confeience for it ,and by his Spirit checks us,
or elfe ft irs up others,one thing or other to make
us out of love with fin.

Againe, we may gather Chrifts love by this,
if we have any love to divine things, and can fee
a great price upon the beft things, upon the
word,becaufe it is Chrifts word$upongrace,pri-
zing the image of Chrift, and the new creature,
when we can fetan high value upon communi-
on with Chrift , the fenfe of his love in our
hearts, and all f pirituall prerogatives, and excel-
lencies above all things,this is an excellent argu-
ment of Chrifts love to us ; Our love is but a re-
flexion of his, and therefore if we have love to
any thing that is good, we have it from him
firft. If a wall that is cold become hot, we fay,
theSunne, of neceflity muft fhineonir firft, be-
caufeitisnothingbutcoldftoneofit felfe. So if
bur hearts,thatare naturally cold be heated with
^thc love of divine things, certainly we may fay,
Chrift hath ihined here firft 5 for naturally our

hearts

My Love*

hearts arc of a cold temper, there is no fuch
thing as fpirituall love growing in our natures
and hearts.

\ You have many poore foules helped with
this, who cannot tel whether Ghrift loves them
or no *but this helps them a !ktle,they can finde
undoubted arguments of their love to Chrift,his
Image and fervants,and of relifhingthe word,
though they find much corruption 5 and this
their love to divine things, telsthem by demon-
ftrations from the effe&s, that chrift loves them,
becaufe there is no love to divine and fuperna-
turall things without the love of Chrift firft.
And the graces in our hearts,they are love tokens
given to the Spoufe.Common favours hs gives,
as ^Abraham gifts to his fervants and others,but
fpeciall gifts to his Spoufe : If therefore there be
any grace, a tender and foft heart, a prizing of
heavenly things, love to Gods people and truth,
then we may comfortably conclude Chrift loves
us,not only becaufe they are reflexions of Gods
love, but becaufe that they arc jewels and orna-
ments that Chrift onely beftowes upon his
ISpoufe, and not upon reprobates, fuch precious
jewels as thefe.

By difcoveringhis fecrets to us> for that is an ar-
gument of love. Doth Chrift by his Spirit dif-
cover the fecret love he hath borne to us before
all worlds * doth he difcover thebreaft of his
Father,and his own heart to us i this difcovery
of fecret affedtions, of entire love (heweth our
happy ftatcsfor that is one prerogative of friend-
1 ftiip>

Ser.VL

lob.if.i-y.

p&Uy.

sTrTvl

My Low.

Vfeu

Reproofe,

2.
Reproofe.

fhip,andthechiefeftdifcoveryof fecrets, when
he gives us a particular right to truths, as our
ovvne, that we can goe challenge them,thefe are
mine, thefe belong to me, thefe promifes are
mine, this difcovery of the fecret love of God,

! and of the intereft we have in the promifes, is a
figne that Chrift loves us, and that in a peculiar
manner we are his love-
Let us be like our blefled Saviour, that where
we fee any faving goodneffe in any, let us love
themjfor fhould not our love meet with our Sa-
viours love. Shall the Church of God he the
love of Chrift, and fhall it be our hatred? Shall
a good Chriftian be Chrifts love,and (hall he be
the objecft of my hatred and fcornefcan we imi-
tate a betccr patterne i O let us never thinke our
eftate to be good^except every chil de of God be
our love, as he is Chrifts love ! Can I love
Chrift, and cannot I love him in whom I fee
Chrift t It is a figne that I hatehimfelfe^ when
I hate his Image, h is to be wondred ar,that the
Devill hath prevailed with any fo much, as to I

j thinke they (hould be in a good eftate, when
they have hearts rifing againft the beft people,
and who as they grow in grace, fotheygrow in
their diflike of them. Is here the Spirit of Chrift ?
And let them likewife be here reproved, that
are glad to fee any Chriftian hair, flip, and goe
awry. The beft Chriftians in the world have that
in part, which is wholly in another man^he hath
fkfh in him. Shall we utterly diftafte a Chriftian

j for that * The Church was now in a fleepy con •

I ditionj

My Lcve.

dition5and yet notwithftanding Chrift takes not
the advantage of the weaknefle of the Church
tocafheere, and to hate her 5 but hepitdesber
the more, and takes a courfe to bring her againe
into a good ftateand condition. Let us not there-
fore be glad at the infirmities and failings of any,
that difcover any true goodneffe in them ;it may
be our owne cafe ere long, it cafts them not out
of Chrifts love, but they dwell in his love {till;
why fhould we then caft them out of our love
and afft<5Hons 1 Let them be our love flill^asthey
are the love of Chrift, notwithftanding their in-
firmities.

Thefeventh Sermon,

Cant.V. ii5 III.
CMy Love, my Dove, my Vndefiled $ for my head is |

filed with dtvty And my locks with the drops of\

themgbt.
I have put off my coat, bow fha/llput it on ? I have

wajhed my feet2howfhalil defile them ?

Hat the life of a Chriftian is a perpetu-
al^ all confli&ing, appeares evidently in
v J^p this Booke, the paffages whereof joy-

ned with our owne experiences, fufficiently de-
clare

»/3

Sb».VII.

Ioh.j.6.

174 j_ ty Uve. ]

Sbr.VII. clare what combats, tryals,and temptations the

I Saims are fubjcd unto after theirnew birth and

change of life,now up, now downe, now full of

good rcfolutions, now againe fluggifh and flow,

not to be waked, nor brought forwards by the

voice of Chrift,as it was with the Church here,

(he will Rot out of her deep to open unto Chrift,

though hecall and knocke,and ftand waiting for

entrance. She is now defii ous ro pitty her felfe,

and needs no Peter to flir her up unto it, the flefh

of it felfe is prone enough rodrawbacke, and

make excufes to hinder the power of grace from

its due operation in us. She is laid along (as it

were)to reft her ; yet is not (he fo afleep,but fhe

difcerncs the voice of Chrift;but up and rife fhe

will not.

Thus we may fee the truth of that fpeech of
our Saviour verified, That which is hern of the flefh
isflefl), and that which is home of the Sprit is Sp-
rit. The flefh puis her backe, the Spirit would
raife her up to open to Chrift, heinthemeane
while makes her inexcufable, and prepares her
by his knocking,waiting, and departing, as for a
ftate of further Humiliation , fo for an eftate of
further Exaltation. But how lovingly doth he
fpeaketoher?

Of en unto me my Love*
He cals her my Love , especially for two re-
fpe&$5partly becaufe his love was fetled upon her,
it was in his owne breaft, but it rcfted not there,
butfeated it felfe upon, and in the heart of his
Spoufe, fothatfhebecameChriftslove. Wee

know!

My Loye.

know the heart of a lover is more where it loves,
then were it Iives(as weufe to fpeak)and indeed,
there is a kind of a goirg out (as it were) to the
thing beloved, with a heedlefheffe of all other
things, where the affedion is in any exceffe, it
carries the whole foule with it.

But befides this,whcn Chrift faith my love, he
fhewes , that as his love goes and plants, and
feats it felfe in the Church,fo it is united to that,
and is not fcattered to other objc&s. There are
beames of Gods generall love fcattered in the
whole world 5 but thislove, this exceeding love
is onely fattened upon the Church. And indeed
there is no love comparable to this love of
Chrift, which isabove the loveof Women, of
Father,or Mother,if we confider whatcourfe he
takes to (hew it : For there could be nothing in
the world fo great to difcover his love, as this
gift,and gift of himfelfe; And therefore he gave
himfelfe (thebeft thing in Heaven or in Earth)
withallto fhew his love, The Father gave him.
When he was God cquall with his Father, he lo-
ved his Church, andgavehimfelfeforit 5 how
could he difcover his love better then to take our
Nature to fliew how he loved us t how could he
come nearer to us,then by being incarnate, fo to
be bone of our bone, & flefh of our flefh,& took E^ **'
our nature to (hew how he loved it i L$ve dr/iwes
things nearer rvherefeever it is 5 It drew him out of
Heaven to the Wombe of the Virgin,there to be
incarnate,and after that, when he was borne not
onely to be a man, but a miferable man, becaufe

17&

My Lo<ve.

S i r. VII. j we could not be his Spoufc unleffe he purchafed
us by his death. We mud be his Spoufc by a fa-
' tisfa&ion made to Divine Iufttce. God would not
give us to him,but with fal ving his Iufiice. What
fvveet love is it to heale us not by fearing.or lan-
cing 5but by making a plaifter of his own bloud,
which he died for thofe that (hed his in malice
and hatred. What a wondrous love is it, that he
fhould powre forth teares for thofe that (hed his
Mat.1j.37. bloud, 0 lerufalem, Ierufalem,&c. that he pray-
ed for thofe that perfecuced him * and what
wondrous love is it now that he fympathizeth
with us in Heaven, accounting *heharme that is
done to theleaft member he hath, as done to
Ad 9.4. himfelfe? Saul,Saul,tvky per fecuteft thou me f and
1 Cor. 1 2. that he fhould take us into one Body with him-
felfe,to make one Chrift * and he doth not con-
tent himfelfe with any thing he can doe for us
here ; but his defire is that we may be one with
him more and more, and be for ever with him
in the Heavens, as you have it in that excellent
pray txjotrn 17.24.

Now this (hould ftir us up to be fully pcrfwa-
ded of his love, that loves us fo much. Chrifts
love in us, is as the loadftone to the yron,our
hearts arc heavy and downwards of thernfelvcs.
We may efpecially know his love by this, that
itdrawes us upwards, and makes us heavenly
minded, it makes us defire further and further
communion with him, ftill there isamagneti-
call attra&ive force in Chrifts love,wherefoever
it is,it drawes the heart and affe&ions after it.

And

My Lo<vem

Ser.VII.
Vft%.

And we may know from hence one Argument
to prove the (lability of the Saints, and the im-
mortality of the foule, becaufe Chrift calsthe
Church his Love.The want of love again(where
it is entire, and in any great meafure) is a mifery .
Chrift therefore fhould fuffer, if thofe he hath j
planted his love upon, whom he loves truly,ei- j
ther fhould fall away for ever, or fhould not be
immortall for ever.Chrift will not lofe his lovej
and as it is an argument of perfevering in grace, j
foisit ofaneverlafting being that this fbuleof •
ours hath, becaufe it is capable of the love of
Chrift, feeing there is a fweet union, and com-
munion between Chrift and the foule. It fliould
make Chrift miferable(asit were)(n Heaven,the
place of happincfle, if there fhould not be a mee-
ting of him and his Spoufe, there muft therefore
be a meeting, which marriage is for ever, that Hof.2.
bet h may be for ever happy one in another.

Let us often war me our hearts with the con-
fideration hereof* becaufe all our love is from
this love of his.Oh the wonderfull love of God,
that both fuch tranfeendent Ma jefty ,and fuch an
irfinite love fhould dwell together (We fay)
Majefty and Love never dwell together,becaufc.,
Love is an abafing of the foule to all fervices. But
lj hcreinitis falfe^for hzreMajejiy and Love dwell
together in the heart of one Chrift,which Maje-
fty hath ftooped as low, as his Almighty power j

could give leave. Nay,it wasan Almighty po- ]
wer that hecouldftoopfo low, and yet be God |
keeping his Majefty ftill. For God to become J

N man, I

Vfi%.

178

My Love,

Sbr.VII. jman, to hide his Majeftyfora while, not to be
knownetobe God, and to hide fo farre in this
nature, as to die for us. What an Almighty po-
wer was this, that could goe fo lovv,and yet pre-
ferve himfelfe God ftill < yet this we fee in this
our blefled Saviour, the greateft Majefty met
with the greateft abafement that ever was,
and all out of love to our poore foules. There
was no ftooping, no abafement that was ever fo
low as Chrift was abafed unto us, to want for a
time even the comfort of the prefence of his Fa-
ther.There was an union of Grace,but the union
of folace and comfort that he had from him, was
fufpended for a time,out of love to us,for he had
a right in his owne perfon to be in Heaven pre- I
fently . Now for him to live fo long out of Hea- !
ven, and oft times, efpecially towards his fuffe-;
ring to be without that folace (that he might be j
a facrificefor our finnes)to have it fufpended for
J a time, what a condefcending was this? It is faid,

Pfal ,H3|.6. that God /loops to behold the things done
here below. It is indeed a wondrous condefcen-
ding that God will looke upon things below 5
but that he would become man, and out of love
jto fave us, fuffer as he did here, this is wondrous
humility to aftonifhment. We thinke humility
is not a proper grace becomming the Majefty
of God: Soitisnotindecdjbutthereisfornere-
jfemblance of that grace in God, efpecially in
Chrift, that he fliould to reveale himfelfe, vaile
himfelfe with flefb,and all out of love to us. The
confideration of thefe things is wondrous effe-}

auall,!

My Doye*

Ser.VIL

Mat.}.

Mac. n. 29.

Mar, 1 2.20.

cSuall, as to ftrengthen Faith, fo to kindle Love,
Let thefe be for a tafte to direft our meditations
herein Jtfoliowes.

UWy Dove.
We know when Chrift was baptized, the
Holy- Ghofl appeared in the fhape of a Dove(as
a fymbole of his prefence) to difcover thus
much,That Chrift fhould havethe property and
difpofition of a Dove, and be meeke and gentle.
For indeed he became man for that end to be a
mercifull Saviour. Learneof me, for I am meeke and
lowly . K^And I wiHnot quench the fmoaking flaxe,
nor&reakethehruifedreedy&cAaid he 5 and there-
fore the Spirit appeared upon him inthefliape
of a Dove : As likewife,To (hew what his office
fhould be 5 for even as the Dove in Noahs K^irke
was fent out,and came home againe to the ^jirht
with an olive Branch, to fhew that the waters
were abated : So Chrift was to preach delive-
rance from the deluge of Gods anger, and to
come with an Oliveleafe of peace in his mouth,
and reconciliation, to fhew that Gods wrath was
appealed. When he was borne3the Angels fung,
j Glory to God on high, on earth pace, and good will
towards men-.Now as Chrift had the Spirit in the
likenefleof a Dove : SoallthatareChrifts,the
SpoufeofChrift,have the difpofition of Chrift,
that Spirit that framed him to be like a Dove,
frames the Church to be a Dove, as the oyntment \ Pf^'jj-s
that was powredon Aarons head, it ran dorvne upon j
the loweft skirts of his garments.

Now the Church is compared to a Dovei

N 2 partly,

Luk.2.14. §?

V-— =~

i8o I
Ser.VH.

That every
Creative bath
in it fome beam
oftbeMajefty

o God.

Properties of

tbs T>ove.-

MeeJ^ejfe.

Pfal.39.2.

My Dove*

partly, for the difpofition that isandjhorddbeinthe
Church refembltngthat creature. And partly alfo,
Forth At the church is in a mournfutt fuffcring con-
dition^ 1 ."For the like difpofition as is found in a
Dove. "lhereisfomegoodinallcreatures;there
is no creature but it hath a beame of Gods Ma-
jefty, of fome Attribute, but fome more then '
others. There is an Image of venue even in the
inferiour creatures. Wherefore the Scripture
fends us to them for many vertues ; 3stheflug-
gard to the Ant: And indeed we may fee the true
perfection of the firft Creation, the ftate of it |
more in the creatures then in our felves,for there
isnofuch degeneration in any creature as there ■
is in man.

Now that which in a Dove the Scripture
aimes at, We fl)ouldrefe?nblea Dove in, is bis meek-
nefie efpecial/y. The Church is meeke both to
God and Man, not given to murmuringsand re-
vengement^^^that is, I held my tongue without
murmuring (as it is in the Pfalme) / was dumbe7
&c. which is a grace that Gods Spirit frames in
the heart of the Church, and every particular
Chriftian5even to be meeke towards God by an
holy Jilence; And likewife towards men to put on
the Bowels of meekne fie, as we are exhorted, CV?/^
?.i 2 . ^yls the Elect of God put on the Bowels of
meekneffe and cemvaffwn, &c. Hereby we (hall
fbew our felves to be Chrifts, and to have the
Spirit of Chrift. And this crace difpofeth us to a
nearer communion with Godthenothergraces:
It is a grace that God mod delights in, and

would

. t

My Do<ve%

would have his Spoufero be adorned with, as is
I (hewed, i Pet. 3.4. where the Apoftle tels wo-
men, it is the beft jewel! and ornament that f hey
can weare,and is with God of great f rice. (JMofes
we read,was a mighty man in prayer $ and a fpe-
ciallmeanesto help and fit him thereunto, was
becaufe he was the meekefl mm on earth. And
therefore,ZV/^.2«i,2. Seeketbe Lord, feeke meek-
nejfe. And it fits a man for communion with
God. For Godrefijletb the frond, and giveth grace
to the rrteeke and humble* It is a grace that empties
the foule of felfe- conceit, to thinke a mans felfe
unworthy of any thing,and fo makes it capacious,
low, and fit for God to fill with a larger meafure
of his Spirit ; it takes away the rowghnefle and
fwelling of thefoulc, that keeps out God and
grace;therefore in that grace we muft efpecially
belike this meeke creature, which is no vindi-
cative creature, that hath no way to revenge it
felfe.

Againe, It is ajimfle creature without guile, it
hath noway to defend it felf, but only by flight.
There isa fimplicity that is finfull5when there is
no mixture of wifedome in it.There is a fimpli-
city*, that is a pure fimplicity,and fo God is fim-
ple, which fimplicity of God is the ground of
I many other Attributes: For thereupon he is Eter-
m&i becaufe there is nothing contrary in him,
there is no mixture in him of any thing oppofite :
fo that is a good fimplicity in us, whenthereis
no mixture of fraud, no duplicity in the foule-,
\yi double hearted man is inconstant andnnftablein

N 3 all

Ser.VIL

Numb. 1 2.3.

1 Pet. J. J.

lam,!. 8.

My Doye+<

Ser.VII ^hiswayes. Now fimpUcity as itisavertue, fo
" | we muft imitate the Dove in it, for there is a fin- |
I full Dove-like fillinefle : For Hofea 7.1 1 . Ephra-
im is f aid there to be like a filly Dove without heart,
they call to Egypt, they goe to t^4ffyria. There is a
fatall fimpUcity ufually going before deftru&i- |
on, when we hate thofe that defend us, and ac-
count them enemies, and relie more upon them
that are enemies indeed then upon friends. So it
was with Ephraim before his deftru&ion, he was
aftUy Dove without heart, he called to Egypt and
went to Afiyria (falfe friends) that were enemies
to the Church of God ; yet they trufted them
more then God or the Prophets. Men have a
world of tricks to undermine their friends, to
ruine them^and to deferve ill of thofe that would
withall their hearts deferve well of them, when
yet in the meane time they can gratifie the ene-
my,pleafe them, and hold correfpondency with
them, as here Ephraim did. Ephraim ts a filly
Dove,8cc. This therefore is not that which we
muft aime at 5 but to be fimple and children con-
cerning evill,but not in ignorance and fimpUcity
that way.

Againe, this creature is a faith full creature, that
is mainly here aimed at,it is faichfull to the mate:
Sothe Chriftian foule by the Spirit of God, it is
made faithfull to Chrift, it keeps the judgement
chafte,is not tainted with errours and finnes, he
keeps his afFe&ion chafte likewife, fcts nothing
in his heart above Chrift, whom bathheinHea-
v en but him ,and what is therein Earth he defires be-

fides

\ Taubfulnejfe.

Pfal.75.1j.

My Dove.

fide shim. You know in ihcRevelation,thc Spcnfetf
Chnfi is brought in like a Virgin contracted, but
the Eemijh Church like a whore. Therefore the
Church of God muft take heed of the Romane
Church, for that is not a Dove, we muft be Fir-
girts, who muft keep cbaftc foules toChrift, as
you have it^w.14.4. ThefethatfoKorv the Lamb, \ ***•*++
wherefoever he goeth, they have not defiled them-
[elves with women, the meaning is fpirituall,name- 1
, ly that they have not defiled themfelves with
I Idolatry and fpirituall fornication ; they have
i chafte hearts to Chriftrfo in this refpe&they re-
ferable the Dove. Theie therefore that draw
away from the love of Religion to mixture, to
be meretrices, and harlots in Religion, they are
not Chrifts Doves, as farre as they y eeld to this,
it is an argument that they have falfe hearts >
Chrifts Church is a Dove, (lie keeps clofe and
inviolate to him.

Againe, this creature is of a neate di/pofition, 4«
it will not lodge where it fliall be troubled with I Neme&-
ftench,and annoyed that way,and likewife feeds
neatly on pure graine, not upon carrion, as you
feeinthe^rfo, when the £<* wz was fent out, itj
lights upon carrion, of which there was then1
plenty, and therefore never came into the x^irke
againe : But the Dove,when fhe went out, would
not light upon carrion,or dead things^and fo fin-
ding no fit food came backe againe to the Arke.
So the Chriftian foule in this refpeft is like a Simile.
-Dtfi^that will not feed upon worldly carrion>or
finfull pleafures, but upon Chrift and fpirituall

N 4 things .

■

Gen.8.7.

i84

Ser.VII.

Ifa.5o.8.

My Dove*

things, T he foule of a carnall3and a naturall man
ufeth to feed upon duft^carthand earthly things,
when the foule of a true Chriftian, that hath the
talk ofgrace,feeds neatly .it will not feed on that
which is bafe and earthly, but upon heavenly
and fpirituall things.

It is Gregaria avis, a bird that loves commu-
nion and fellowfhip, as the Prophet fpeaks, Who
are tbofe tbstflocke to the windowes as Doves for fo
they ufe to flocke to their houfes by companies .
So the children of God love the communion
and fellowfhip one of another,and keep fevered
from the world,as foone as ever they are fepara-
tedfromit ; delighting in all thofe of thefame
nature. Doves will confort with Doves 5 Chrifti-
ans with Chriftians and none elfe, they can re-
lifh no other company, thefe and fuch like pro-
perties may profitably be confidered of the
Dove. The much ftanding upon thefe, were to
wrong the intendment of the Spirit of God , to
negledthem altogether, were as much. There-
fore we have touched upon fome properties
only.

Now, For the Offerings of the church ,it is like
a Dove in this, The Dove is molefiedhy all the bird^
offnyM being the common prey ofall other ra-
venous birds. So the poore Church of God is
perfected and molefted, oh that I had wings like
a Dove, &c. (faith holy David) It is an old
fpeech, and it is for ever true, ihat Crowes And
fucb,efcafe better then Doves. The punifbment
that fhould light on Ravens, oft times it lights

on-

My Dowe*

185

Sai.VII.

on D&ves : Thus Gods Dove, Gods fhurcbis
ufed.

Bur, What defence bath Gods pore church? why
no defence : But

Firft, flight , even as the Dove hath nothing
but flight, it hath no talents ro wound, but it
hath flight : fo we are to fly to God as to our
mountaine, fly to the o^V^that God may take
us in. The Church of God hath no other refuge
buttobchoufedin God and Chiift, he is our|Pr0V*l8-lo>
Arke.

Secondhand to mourne, as Hezekiah faith of
himfelfe, lfa.% 8 . He mourned at aDove>and chat-
tered like a Crane. The ftate of the Church of
God is like the Turtles, to mourne in all aflfli&i-
ons,defertions, and moleftat ions of wicked men,
to mourne to God who heares the bemonings off
hisowne Spirit in them 5 and woe to all other
birds, the birds of prey, when thcTurtles doc
mourne (becafcfe of their cruelty) it is a prefage
ofruine to them, when they force the Turtle to
forrow and mourning.

And then thirdly, they have another refuge
befides flight and mourning, which is to build
high from vermine that weuld otherwife moleft
them. Inftin&teacheththem thus toefcapetheir
enemies by building high,and fo to fecure them-
felves : So there is in Gods children a gracious
inftind put, an Antipathy to the enemies of ir,
which tends to their fafety, in that they mingle
notthemfelves with them. And likewife, Gcd
breeds in them a familiarity with himfelfe, and

ftirs

i86 |

My Vndefiled.

Pfil.74'1^

Ser.VII. Iftirsthem to build in him asonarocke, to be
fafeinhim. I

Obieft. But you will ob )z6t, If the Church of God be

his Dove, why is it fo with it as it is, that God
fhould fufFer his Love and his Dove, and his
Turtle thus (as it were) to be preyed upon, Give
not the foule of thy Turtle to the beafis (faith the1
►Pfalmift) If the Church were GodsDsve, he
would efteeme more of itthen he doth, and not
fufFer it to be perfecuted thus i

God never forfakes his Dove, but is an \^4rke\
for it to fly too, a Rocke for it to build on. The|
Dove hath alwayes a refuge in God,and in Chrift
in the word time. You have a notable place for
this, Pfal .68.13. Though you have lien among the \
fots^thii is)fmeared and fullied ; yet they Jhatibe
as the wings of a Dove covered with fiver, and her
feathers with yellow gold,when the Almighty fcat-
tered Kings in it, it was white as the [now in Sal-
mon. Sothough the Church of God lies among !
the po' s a while all fmeared, and foiled, and ful-
lied with the ill ufagc of the world 5 yet as long
as it keeps it felfe a Dove , unfpotted of the
filth of the world and finne, though it bee
fmeared with the ill ufage thereof, we fee what
God promifeth here ; Yet (hall they be as the wings
of a Dove covered with filver and her feathers with
fellow gold. So God will bring forth his Dove
with glory out of all thefeabafementsat length.
So much fo* the title of Dove. Itfollowes,

iJMy Vndefiled.
Vndefledlszhigh word to be applied to the

Church ;

My Vndefled.

187

Church of God here, for the Church groaning Ser.VJL
under infirmities, to be counted per fed and un- 1
defiled 5 but Chrift who judgeth aright of his
Church, and knowes beft what fheis 5 Heyet
thus judgeth of her. But bow is that * The church
isVndejiled (efpccially) in thatitistheSpoufeof
chrijl, mdcloathed with the robes of his Righteouf-
neffe. For there is an exchange fo (bone as ever
we are united to Chrift,our finnes are upon him,
and his Righteoufneffe is made ours ; and there-
fore in Chrift the Church is undefiled. Chrift
himfelfe the fecond Perfon is the firft lovely j
thing nextthe Father, and in Chrift all things as ]
they have relation to Him are loved, as they are
in Him. Chrifts humane Nature is next loved to
the fecond Perfon 5 itis United,and is firft pure,
holy,and beloved : Then becaufe the Church is
Chrift myfticall,it is near to him, and(in a man-
ner , as near as that facred Body of his, both ma-
king up one Chrift myfticall, and fo is amiable,
and beloved even of God himfelfe, who hath
pure eyes 5 yetinthisrefpeft lookes upon the
Church as Vndefiled.

Chrift and his Church arc not to be confide-
red as two, when we fpeake of this undefiled-
neffe,but as one. And the Church having Chrift
with all that is Chrifts, they have the field, and
thepearlein the field together^and Chrift giving
himfelfe tothe Church,he gives his Righteouf-
neffe5 his perfe&ion,and holines,all isthe Chur-
ches.

But how can it be the Churches, when it

)

My Vndefiled*

Ssr.VII. is no: in the Church, but in Chrift?

It is fafe for ihe Church that it is in Chrift, |

who is perfeft and Vndefled{'ox us,to make us ap-

peare fo : And fo it is in Chrift the fecond Adam

for our good : it is not in him as another pcrrfon.5

but it is in Him,as the Churches head, that make i

both one Chrift.The hand and the foot fee not- j

but both hand and foot have benefit by the eye

; that fees for them. There is no member of the

body underftands , but the head does all for

them. Put the cafe we have nor abfolute Righte-

oufneffe,and undefiledneffe in our owne natures

and perfons inhering in us. Yet we have it in

Ch aft that is one with us, who hath it for our

good. It is ours : For all the comfort and good

that we may have by it ; and thereupon. The

church in Chrift is un de file d^yez even then when

it feeles its owne defilements. And here arifeth

that wondrous contradidiion that is found in a

beleevers apprehenfion. The nature of faith is

to apprehend Righteoufnejje,inthefcn{eof finne 5

Happineffe, in the fenfe of mifcry, and favour in

the fenfe of difpleafure.

And the ground of it is 5 Becaufethatatthe
fame time,the foule may be in fome meafure de-
filed in it felfe,and yet notwithftanding be unde-
| filed in her head'and husband Chrift. Hence the
; guilty fou!e5when it feeles corruption ana finne,
yet notwithftanding doth fee ir felfeholy, and
cleane in Chrift the Head, and fo at once there
I is a confeience of fin, and no moreconfeienceof
fin, asthe Apoftle faith, #^.10.2. when we be

leeve \

My Vnde filed.

leevein Chrift, and are f urged with his bloud,
that is>thcre is no more guilt of fin binding over
to eternall damnation, yetnotwithftandingal-
wayes there is a confeience of finne, for we are
guilty of infirmities, Andifwe fay rvehavenofin,
we lye And deceive our [elves.

Rut, Bow em this be that there flmld be consci-
ence o[[wneiandno confeience offin^a [inner ,md yet
a perfect Saint andundcfiled ?
I The Confeience knowes its owne impcrfe&i-
| on,foitisdefiIed,andaccufeth of finne : And as
it looks to Chrift, fo it fees it felfe pure, and pur-
ged fromall fin ; Hereistheconquefl3fight,and
the vidory of Faith in the deepeft fenfe of finne,
pollution and defilement in our felves ; at the
fame time to fee an abfolute and perfed: Righte- J
oufneflein Iefus Chrift. Herein is even the tri-
umph of Faith whereby it anfwers God. And
Chrift who fees our iroperfe&ions (but it is to
purge and clenfe them away ,not to damne us for
them)attliQ fame time he fees us in his own love,
cloathed with his RighteoufntfTe, as one with
himfelfe endowed with whatfoever he hath, his
fatisfa&ion and obedience being ours, as verily
as any thing in the world is. Thus he looks on
us, and thus faith looks upon him too, and toge-
ther with the fightand fenfe of finne,at the fame
it apprehends RighteoufnefTe , perfect

time

Righteoufneffe, andfoisundefiled. This is the
maine point in Religion , and the comfort of
Chriftiansto fee their perfe&ion in Chrift Ie-
fus. And to be loft in themfelves (asit were) and
. . to

)8p

Sbr.VII.

i Ioh. i. io,

Objeft.

Anfto.i.

190

My Vndefiled.

cER-yj to be only found 'in himjiol having their own Bigh-
phil.1.9. tecufntjfe,but the Righteoufhefe of God in him.This
is a myftery which none knowes but a belee-
ving foule 5 none fee corruption more,none fee
themfelves freed more, they have an inward
fight to fee corruption, and an inward faith to fee
God takes not advantage at it. And furely there
can be no greater honour to Chrift then this, in
tfie fenfe of fin,of wants, imperfeftions, ftaines,
and blemifhes $ yet to wrap our felves in the
RighteoufnefTe of Chrift God-man,and by faith
being thus covered with that abfolute Righte-
oufnefTe of Chrift, with boldntfTe to goe cloa-
thed in the garments of this our elder Brother to
the Throne of Grace. This is an honour to
Chrift, to attribute fo much to his Righteouf-
nefle, That being cloathed therewith, we can
boldly breake through the fire of Gods juftice,
and all thofe terrible Attributes, when we fee
themall(as it were)fatisfied fully in Chrift : For
Chrift with his righteoufnefTe could go through
the juftice of God, having fatisficd it to the full
for us. And we being cloathed with this his
I RighteoufnefTe and fatisfa&ion,may go through

too.

But befidesthat* there isanother undcfilednes
in the Church, in refped: to which fhe is called
m defiled ^hn is,w purity ofdiftofuion, tending to
perfc&ion. And God refpedts her according to
her better part, and according to what he will
bring her in due time. For wearechofen unto
perfedion, and to be holy in his fight, and per-

fcdly

My Vndefiled.

feftly holy, undcfiled and pure, wearenotcho-
fen to wcakc beginnings .
' Inchoofing us, what did God aime at ? Did
he aime at thefe imperfed beginnings to reft
there i No, we were ek&ed and choftn to per-
fection : For as it is in this naturall life,God pur-
pofed that we fhould not only have all the limbs
of men,but grow from infancy to a&iveneffe and
perfection : As God at firft intended fo much for
our bodies, no queftion he intends as much alfo
forthefoule, that we fhould not onely have the
lineaments of Chriftianity, a fan&ified judge-
ment with affedions in part renewed 5 but he
hathchofenustoperfc&ionby degrees. As the
feed firft lyes rotting in the ground, then growes
toaftalke, and then to an care : So Gods wife-
dome fhines here by bringing things by degrees
toperfeftion and undefiledneffe. His wifedome
will have it thus, or elfe his power might have
it otherwaies, becaufe he will have us to live by
Faith, to truft his mercy in Chrift, and not to
the undefiledneffe that is begun in us, but to
admire that which we have in Chrift him-

felfe. ' .

And indeed it is the chare&er of a judicious
bcleeving Chriftian foul, that he can fet a price,
and value the Righteoufneffe of Chrift out of
himfelfe,labouring, living and dying,to appeare
in that, and yet to comfort and fuftaine himfelfe
during this conflict and fight between the flefh
and the Spirit, that in time this inherent Grace

(hall be brought to perfe&ion.

And

I91

Sbr.VII.

Sir. VII. And Chrift he looks upon us,asherrxanesfo
perfedl the worke of Grace in us by little and lit-
tle, as he meanes to purge and cleanfe us, as
Ephef.$.26,2j. TheendofRedemptionis,that
j he might purge his Church, and fo never leave
' it,till he have made it aglonows Spoitfein Heaven,
j He looks upon us, as we fhall be ere long, and
I therefore we are faid to be deadtofwne, while we
Gal.5.i4. \ are but dying to it. And ( faith hc)you have cruci-
fied the flefl), with the affect tens and lufts thereof,
when we are but crucifying it ; but it is faid fo,
becaufe it is as fure to be done, as if it were done
already. As a man, when he is condemned,and
going to his execution,he is a dead ;nan:So there
is a fenrence paflfed upon finne and corruption, it
fhall be aboliflied and die.Therefore it is dead in
fentence, and is dying in execution. It is done,
Gal. ?. 24. ' They that are in chrift have crucified the Jlefh, with
the lufts thereof. It is as fure to faith as if it were
Eph.a.6. donealready.So we are folate fit in heavenly pla-
ces with Chrift, we are with him already : For
Chrift having take us fo near in afFe&ion to him-
felfe, he will never leave us,till he have made us
fuch as he may have full contentment in, which
is in Heaven , when the contraft between him
and us fhall be fulfilled in confummation of the
marriage. Thus faith lookes, and Chrift lookes
thus upon us : Which fhould comfort us invveak-
neffe, that God regards us not in our pre fent im-
perfe&ions,but as he means to make us ere long.
In the meane time,that he may Iooke upon us in
love, he looks upon us in the obedience of his

fon,

My Fr, defied.

fon, in whom whatfoeveris good fhall be per-
fected at the laft.

What fhould wedoethtn,ifChriftdeth make
his Church thmjjts Love Ms Dove>hi$ Vndefiled,
by making his love to meet in itas the Centre
thereof, whereunto he doth confine all his love
(as it were) we fhould confine our love to him
againe, and have no love out of Chrift, fince he
hath no love out of us : There fhould be an ever-
lading mutuall fhining, and reflexion bctwecne
jhim and the foule. We fhould lay open our foules
to his love (as indeed he defircs especially the
communion of our affedions) we fhould refle<51
love to him againe. This perpetuall everlafting
entercourfe between Chrift and hisSpoufe, is
her maine happinefle here, and hereternall hap-
pineffe in Heaven^ In looking on him,who hath
doncfo much for us, he fhines onus, and we
looke backe agaipe upon him. Doth Chrift love
jus fo intimately,and fo invincibly, that no indig-
inities nor finne could overcome his love? which
\ made,that he endured that which he hates moft,
\to become finne for m^my the want of that, which
was more to him then all the world, the want of
the fenfe of the favour of God for a time, tjMy
fiod% my God \ why haft thou for fak en me ? Hath
^Chriftthus infinitely loved us, and final! not we
ibaeke again make him our love i In their degree
the Saints of God have all done fo. It was a
good fpeech of Ignatius the Martyr, CMy Love
Chrift was crucified. SoaChriftian fhould fay,
UWy love was crucified* my love dyed^my love is in

O heaven \

.VII.

Vfiv

i Cor. j. 2 1.

194

My Vndefiled.

Phil. j. 10.

CoI.£.i.

Vfel.

Vfei'.

S b r. Vil. | heaven: And for the things on earth I love them,
asthey havea beame of him in them, as they
lead me to him^buthe is my love,thcre my love j
is pitched, even upon him, this is the ground of.
thefe Scripture phrafes, But our conversation is in \
heaven, from whence we lookefor the Saviour, the
LordJefu* fhrift, &c. and fet your affections on the
things that are above. Why ?. Chriftourlovcis!
there, the foule is more where it loves, then where
its residence is. It dies(as it were)to other things,
and lives in the things it loves ; therefore our
thoughts and affections, our joy and delight
fhould be drawn up to Chrift;for indeed his love
hath fuch a magneticall attractive force, that
where it is, it will draw up the heavy yron, the
groffe foule,and make it heavenly; for there is a
binding, a drawing force in this excellent affcCti-
on of love.

tjtfy Love>my Dove,8tc.
There are all words ot fweetnefTc, he labours
toexpreffeallthe affe&ion hecan, for the con-
fcience is fubjtd: to upbraid , and to clamour
much, fo that there muft be a great deale of
perfwafion, toftiil theaccufingconfcienceof a
finner,to fet it down,make it quiet,and perfwade
it of Gods love. Therefore he ufeth all hea-
venly Rhetoricke to perfwade and move the af-
fections.

in this that the Church is undefilcd in Chrift,
Let us learne when afflifted inconfcience,notfo
much to judge of our felves by what we feelein
our felves, as by what faith fuggefts. In Chrift

there- S

Mp Vndefiled,

J$>5

therefore let us judge of our felves by what we
areas in him. We are pore in our fclves,but have
riches in him ; we die in our felves in regard of
1 this life, but we have a life in him, an et em all life-,
and we zxzfinners in our felves 5 but we have a
Right eoufnefie in him, whereby we are righteous
in his fight. We are foolifh^unskilfull ,and ignorant
in our felves ; but he is our wife dome in all what-
foever is amifie in us. Let us labour to fee a full
fupply of our wants made up in Chrift,this is to
glorifie God as much as if we could fulfill the
Law perfectly. If we were as undefiledas ^Adum
was,wecouldnotglorfie God more^then when
we find our felves, and our confcience guilty of
finnes , yet thus by the Spirit of God to goe out
of our felves,snd to fee our felves in Chriftjand
thus to caft our felves on him,embrace him, and
rake that gift of God given us, Chrift offered to
us, bccaufe God fo commands,we honour God
more, then if we had the obedience that ^Adam
had at firft before his fall : For now in the cove-
nant of Grace, he will be glorified in his mercy,
in his forgiving, forbearing , rich tranfeendent
mercy \ and in going beyond all ourunworthi-
nefle and finnes, by fhewing that there is a Righ-
teonfnefe provided for us, the Right eoufneffe of
God-man , whofe obedience and fatisfa&ion is
more then our difobedience 5 becaufe it is the
difobedienceol man onely ; but his obedience and
Righteoufneffe is tht obedience, and Right eoufneffe
of God-man : foic farisfieth divine juftice ; and
therfore ought tofatisfie Confcience to the full, |

O 2 our 5

Ser.VII.

I Cor. ?. 2©.

Iob44.xo.

■Ai

195

ER.

VII.

1 Cor. i.

Vfe 5;

My Vnde pled.

our faith muftanfwer Chrifts carriage to us; wc
muft therefore account our fclves in him undefi-
led, becaufche accounts us fo, not in our fclves,
but as we have a being in him, we are unde-
filed.

Againe, fee here Chrift accounts us (even in
regard of habituall grace) ttndejiled, though we
have for the prefent many corruptions. Let us
therefore learne a leflbn of moderation of fo ex-
cellent a teacher;let us not be afhamed to learne
of our Saviour. What Spirit (hall we think they
have,that will unchurch Churchcs,becaufe they
have fome defilement and unbrotherly bre-
thren,accounting them no Churches, no Brethren,
becaufethey have fome imperfe&ions. Why
hath not Chrift a quarrell to the Church then?
isheblindfdothhislovemakehim blind? No,
hefeeth corruption, buthefeeth better things,
fomwhat of his owne that makes him overlooke
thofeimperfe&ions, becaufe they are fuch as he
meanesto mortifie, fubdue, weareaway, and to
fire out by the power of his Spirit, which as fire
fliall waftealhhofe corruptions in time. So it is
with the Church;put the cafe Jhe hath fome cor-
ruptions, that it be not with her, as itfhould be,
yet fliee is a Church notwithstanding. The
Church of ^r/WKwe fee) AWftiles them Saints
and Brethren, with all thofefweet names,, not-
withftanding they had many corruptions among
them.

Wee have a company of malignant fpirifs
vvorfe then thefe a great deale, Atheifticall per-

fons

My Vvdefited*

fens that have no Religion at all, who out of ma-
lice and envy watch for the halting of good
Chriftians, who can fee nothing but defilement
in thofe that have any good in them, nothing
but hypecrifie, mopifhnefTe, all that is naught,
who if they can devifeany blemifh, put it upon
them; whereas Chrift feesa great deale of ill in
the Church, but he fees it to pardon >fubdue,and
topitty the Church for ir, extolling and magni-
fying its goodneffe. Whatfpirits are thofe of,
that watch to fee imperfeftions in others, that
their hearts tell them are better then they, that
they may only difgrace them by it $ for goodnes
they will fee none.

And likewife, it fhould teach us not to wrong
our felves with falfejudgement.We fhould have
a double eye, one eye to fee that which is am'fTe
in us, our owne imperfe&ions, thereby to carry
our felves in a perpetuall humility $ but an other
eye of Faith, to fee what we have in Chrift, our
ipevfe6Uoninhim,fotoaccountofour felves, and
iglory in this our beft being, that in him we have
a glorious being , fuch an one whereby God
efteemes us perfeft, and undefiled in him onely .
The one of which fights fhould inforce us to the
other, which is one end, why God in this world
leaves corruption in his children. Oh ! fince I am
thusundtfiled,fhalllreftinmyfe!fe i Isthere
any harbour for me to reft in mine owne Righ-
teoufneffe t O no, it drives a man cut of all har-
bour ; Nay, I will reft in that Righteoufncffe,
which God hath brought by Chrift, who is

O 3 God-

Ser.VII.

v/i 6.

ng l My Vndefiled. j

Ser.VII. God-Man, That will endure the fight of God, I
being cloatliedpwith which I can endure the prc-
fenceofGod: So this fight of our owneunwor-
thineffe and wants , fliould not be a ground of
difcouragemenr, but a ground to drive us per-
fectly out of" our felves, that by faith we might
renew our title to that Righteoufnefle, wherein
is our efpeciall glory. Why fhould we not judge
of our felvcs as Chrift doth i Can we fee more
in our fclves then hee doth i yet notwith-
ftanding all he fees, hee accounts us as Vnde-
jIM.
Vfi 7. Againe^Gnce he accounts us mdcfiledfcccauk

he meanes to make us fo, and now lookes on us,
as we (hall be 5 In all our foyles and infirmities,
let us comfort our felves, it (hall not thus be al-
wayes with us.OIthis flefh of mine (hall fall and I
fall ftill, and fhall decay as £40/* houfe, and the
Spirit at the laft ftnll conquer in all this. I 3m
* Rot chofen to this beginning, to this confli&ing
courfeof life. I am chofen to triumph3to perfe-
ction of Grace, this is my comfort. Thus we
fliould comfort our fclves, and fet upon our ene- |
mies, and conflict in this hope of vidlory, I fliall I
get the better of my felf at the laft. Imperfe&ion \
fhould not difcourage , but comfort us in this
world; weare chofen to perfection 5 Let us ftill
rejoyce , in that we are chofen to SancHfeationy\
whkhis a little begun.being an earneft of ether
bleffings ; lee us not reft in the pledge or in the
earneft, but labour for a further pledge of more
ftrength and grace : For thofe that have the Spi-
rit

I haye put off my ccat%& e,

199

ritof ChrifljWililhivetobeasniuchunfpotred^jSaRrVII.
andas heavenly as they can $ To fit themfelves

for that heavenly Condition as much as may he,
when,becaufe they cannot be in heavenly et they
will converfe there as much as they can ; and be-
caufe they cannot be with fuch company altoge-
ther, they will be as much as may be, labouring
as they are able to be that which they fhali be
hereafter. I mperfc&ion contents them norland
therefore they pray ftill in the Lords Prayer,
Thy Kingdome come. While there is any imperfe-
ction, their hearts are enlarged more and more,
nothing contents them but perfc&ion. And in-
deed God accounts us thus unfpotted for this
end,becaufe he would encourage us. Where he
fees the will and endeavour, he gives the title of
the thingdefired.

V e r .3 . / havepnt off my coatjoow fb all I put it on?
I have wafted my feety how jhall I defile
them f
Here is an ingenious confeflion made by the
Church of her own untowardnefle,notwithftan-
ding all Chrifts heavenly Rhetoricke and per-
fwafionthathe did ufe ; yet fhe drawes backe,
and ftemesto have reafon fotodoe. I have put
off my coat, how jhall I put it on againe to let thee
in,/ have wajhedmy feet, &c. It is a phrafe taken
from thecuftome of thofe hot countries, where-
in they ufed to wafh their feet. / have wajhedmy
feet, how jhall I defle them to rife and open the
doore to thee i There is a fpirituall meaning
herein,as if ihe hadfaid, I have fome eafe by this

O 4 fleepy

200

Ser.VII.

Ibarveputoffmy coa^Scd

Obferv. i.

Mat. j. 16.

fleepy profeflion, fome freedome from evill
tongues, and fome exemption , and immunity
from fome troubles I was in before. I was then
perhaps too indifcreet, now wilt thou call me
againeto thofe troubles that I have wifely avoi-
ded i No ,J have put off ^my coat, how fhall I put it
on ? I have wafted my feet3hoiv fhall I defile them f
I affeft this eftate very well 5 I am content to be
as I am without further troubling of my felfe;
Thus the Church puts ofFChrift. This I take to
be the meaning of the words, That which is ob-
fervableis this, That it is not an eafie matter to
6ring the foule and Chrift together into neare
i fellowship. Wee fee here how the Church
drawesbacke ; fortheflefh moves either not to
yeeld at all to duty,or to be cold,uncertaine, and
unfetled therein. The flefhknowes that a neare
communion with Chrift cannot ftand with fa-
vouring any corruption, and therefore the flefli
will doc fomething,but not enough,it will yeeld
to fomething, but nottothatthatitfhoirlddoe,
to that communion and fellowfliip that wee
ought to have with Chrift- To inftance in fome
particulars,as a rule and meafjre to fom&what of
which we (hould be.

A Chriftian life fhould be nothing but a com-
munion and entercourfe witfa Chrift. A wal-
king in the Spirit, and to be fpirituall, and to fa-
vour the things of the Spirit altogether , he
(hould ftudy to adorne his prof effion by a, lively
and cheerfull performance of duty, and be ex-
emplary to others:and fhould be in fuch a frame,

1 ha<ve wa/bedmy feet&e.

Ser.VII.

A ft. 0.39.

xam,i.27«

as he fhould walke continually in the comforts of the
Holy-Gholi undifmayed, and undaunted, \_And
abound in thefuits of the Spirit, and doe ail the
good he can wherefoe ver he comes ; He fbc uld
keep himfelfe unftotted of the ^W^coeagainft the
ftreame, and becdntinuallyinfuchatemper, as
it (hould be the joy of his heart to bediflolved, j 2 Tim-*-**
andto be with Chrifh.One might goe on thus in
a world of partico!ars>which would betoolong.
If we could attaine to thisexcellency, it were an
happy life,a Heaven upon Earth, this wefliouW
ayme at. Will the flcrfi endure this3thinke you i
No,it will not$ Which you fhall fee more parti-
cularly in this next Obfervation^which is,

That Oneway, wher eby the unregener ate part in\ohferv%%,
m hinders this communion with Chnfl, and the fin-
ning of a beleeverin a Chriftian courted Is by
Ifalfe pretences, re afons and excufes. 1 have wajhed
my feet, I have put off my coat , &c •

The flefh never wants excufes and pretences
(there was never yet any came to hell, but they
had fome feeming pretence for their comming
thither) to fliifi and flmffie off duties 5 there was
j! never yet any careleffe finfuil courfe, but it had
thefleflitojuftifieitvvithonereafonorotherjand
therefore it is good to underftand the Sophifti-
call fliifts of the flefh, and pretences and fhewes
which it hachjind as it is good to know the truth
of God,and of Chrift revealed in his Word, fo
is it to know the falfeneffe and deceitfulnelTe of
ot:r owne hearts, they are both my ftcries almoft
alike^hard to beknowne. Labour we then morel

■1

and

201

lbaroc wa/bedmy feet^&c,

iS br. VII.

Obiecl.
Anfw.

ObieB.
Anfit.

ObiiB.
Anfw,

and more to know the falfbood of our owne dif-
pofition,and to know the truth of God : To give
inftance in a few particulars : You fee in the
Church the difficulty of her communion with
Chrift comes from the idle pretences and excu-
fes fhe hath. Every one hath his feverall pretexts,
as his ftate and condition is.We think we fhould
be loofers,if we give our felves to that degree of
goodneffe which others doe,whereas God doth
curfe thofe bleffings which men get with neg-
ledt of duty to him. If we feek firft ch<r kingdome
of Heaven, all other thingsthat are good for us
ftiallbecaftupon us.

Thou (halt lofe the favour of fuch nn one t

Never care for that favour thou canft not

keep with Gods favour, the favour of wan is a

\fnare, take heed of that favour that fnares thee:

thou lofefl their favour and company ; bucthou

gained the favour of Chrift, and company of

Angels.

But they will raileon thee,and reproach thee
with thy old fins i

Care not fiod will doe thee good for that, as T>a-
a>*Wfaid,when Shemei curfed him.

But I fhall lofe my pleafure t

O but fuch pleafjres end in death^hey are but
pleafures of fin for a feafon, & thou fhaltnot lofe
by the change, the w/tyes of wife dome are fleafant
wayes, one day religbuily fpenc in keeping of a
goodconfcience,whataf\veetfarwe!l hath it <
Ioy is inthehab'ttaUM oftherighteou4.lt becomes the
Righteous to be joy fill. How ever outwardly it j

feemes, \

I hope wafhed my feet&c.

feemes,yet there is a Paradife within. Many fuch
objedions the fleflj makes3 fome take fcandall at
I theprofperity ofthewicked5andaffii&ionofthe
\ Saints, and from hence take occafion to rot in
their dregs of fin 5 but what faith Chrift, Happy
is the man who is not offended in me. As for the pro-
fperity of the wicked, envy them not,they ftand
in flippery places,and flourifh like a greene bay-
tree, but prefently they vanifii. Take no offence
atthem nor at the croffe, looke not at this, but at
the enfuing comfovt.Bleffed are they that fuffer for
Rightecufneffe fake, bind fuch words to your head
as your crowrne, God refer ves the beft comforts
to the worfl: times jhis people never find ic other-
wife.

I but if I be thus precife,the times are fobad,I
fhall be alone.

Complaine not of the times when thou makeft
them worfe3 thou fhouldeft make the times bet-
ter, theworfethe times are, the better be thou,
for this is thy glory, to be good in an evill gene-
ration. This was Lots glory. Paul tels what ill
! times they were : But faith \\CyOur conver fatten is
in Heaven, from whence we looke for a Saviour.
jWhat brings deftru&ion on Gods people, but
their jcyning with the wicked. Whenthey joy-
ned with the children of men, then camcthe
floud :Thefe and the like pretences keep men al-
together from goodnefle, or elfe from fuch a
meafure,as may bring honour to God,and com-
fort to them fel ves.
Or if men be great, why this is not honoura-
ble

_°1
Sbr.VII.

Miit.i 1 6,

Mat.j.io,

ObjeEi.
Anjw,

PhiL.3.10.

204

Ibtiroe wa/fjcd my feet foe.

Sb r. VIL We to doe thus;as yon know what UMichall faid
to David, How glorious was the King of ifraell this
day? like afoolcficc. To attend upon the word of
God with reverence,tomske conference of Re-
ligion, O it (lands not wich greatnefTe,&c. But
the Spirit of God anfwereth this in hin\ I will
\yet be more vile for Godt It is a mans honour here
to ftand for God, and for good things 5 and
it is our honour , that God will honour us fo
much.

Thofe likewiie that are worldly have excufes

Luk.1e.42.

Pfal.i.1.

Dcut.17.18,
19.

Tie excufa of a]f0 ^ Alaslmuft tend my Calling, and they have
TTim.S". Scripture for it to. He that provides not for his fa-
mily is worfethenan Infdell, as if God had fet up
any callings to hinder the calling of Chriftiani-
ty, as if that were not the greateft calling.and the
beft part that will abide with us for ever, as if it
were not the part of a Chriftian to redeem rime
from his calling to the duties of Chriftianity.
I have no time (faith the worldling) what will
you have me to dee ? Why,what rime had D^-
vid when he meditated on the law of God day
and night ? he was a King,the King is bound to
fludy the Scriptures : And yet whofe employ-
ment is greater then the employment of the
chiefeMagittrate?

And thus every one as their ftateand conditi-
on is. the}' have feverall pretences and excufes.
Thofe that are young, their excufe is, we have
time enough forthefe things hereafter. Others,
as thofe that were negligent to build the fecond
Temple,*^ time is not yet f*y they ; when as the

un- 1

Hag.1.2.

1 barve wa/hedmy feeL&zc.

uncertainty of rhis life of ours, the weighcineife
of the bvifineffcthe danger of t he cuftome of fin?
the iugaging of our hearts deeper and deeper
info the world, makes it a more difficult thing
to be a Chriftian. It more and more darkens our
underftandingthemorewefinne, and the more
it eftrangeth our affedions from good things/, he
more we have run out in an evill courfe. Tim

ten

a fpecial mercy >but when thoahaft am timeon-
ly but the meanes, good company, and good
motions, thou maycft never have fitch a gale
againe, thy heart may be hardened through the
deedtfufneffe of finne. Againe, who would
want the comforts of Religion tot the prefect
(as ^#//# faith) I have wanted thy (heetneffe t$o
long. What' folly is itto wancthciweetncffe and
comfort of Religion fo long as wee may have
it.

Some others pretend, The uncomfortdlweffe
of Religion , I fballrvant my comforts, when as in-
deed there is no found comfort without having
our hearts in a perfect communion with Chrift,
walking with God, and breaking off from our
evill courfes-What isthereafon of difcomforts,
unrefolvedneffe, and unfetlednefTe c when we
know not where we are,whether we goe,or what
our condition is, unfetlednefTe breeds difcom-i
fort, and indeed there is no pleafure fo much, as
the pleafure that the fervingof God hath with
if. As the fire hath light and heate alwayes in it,
fo there is no holy adion that wee performe
throughly 5 but as it hath an increafeof ftrength,

105

Sbh.VII.

2C6

I have wafbed my feet>&c.

Rev. 2. 7.

Prov.26.13.

Frov.i£.i6.

S e r . V II . lo there is an increafe of comfort and joy annex-
ed to it. There is a pre fent reward annexed to all
th ings that are fpiritually good 5 they carry with
them prefer t p *ace and joy, the confciencc hath
that prefent comfort, which confumes ell dis-
couragements whatfeever, as is alwayes found
in the experience of that foule, that hath won fo
much of it felfe, as to breake through difcou-
ragemems to the pra&ife of holy duties. Be-
lee vers have a joy and comfort, that others know
mt of, an hidden kind of tJMarmay and content-
ment,

Thefe and athcufand fuch like difcourage-
ments men frame to themfelves. My health will
not fervejfhall endanger my life.Thereis4Zrw
in the way{ faith the fluggard)who with his excu-
fes thinks him felfe wifer then the wife ft in the City,
There is none fo wife as the fluggard $ for belly
policy teacheth him 2 great many excufes,which
he thinks will goe for wifedome, becaufe by
them he thinks to fleep in a whole skin •, He is
but a fluggard for all that • and though he plead,
Tet a little while. Poverty, notonely outward, but
fpirituall poverty, and barrennefie of foule will
cme upon htn as an armed man, and leave him de
ftitute of grace and comfort, when he (hall fee
at the laft what an evill courfe of life he hath
led, that he Jiath yeelded fo much to his lazie
flefli to be drawne away by difcouragements
from duties, that he was convinced were agree- 1
able to the word. Now what may be the grounds
and caufes of thefe faife Pretences and Excufes,

which

lharve wtifhedmy feet^c,

which hinder m from holy duties. There be many
caufcs.

Firft of all,onc caufe of this in us is this, Natu-
rally fo far as we are not guided by a better Spi-
rit then our owne, we are inclined too much to
the earthly prefent things of this life 5 becaufe
they arc prefent and pleafant $ and we are nuzled
up in them^and whatfoever puis us from them is
unwelcometo us. This is one ground.

Againe, joynewith this, that naturally fince
the fall, the foule of man having loft wifedomc
to guide it to that which is truly good, hath wit
enough left to devife unto ward fhifss, to excufe
that which is evill.In this fallen eihte the former
abilities to devife things throughly good, is tur-
ned to a matter of untoward wk joyned with
fhifting. God made man right , but he hath
fought out many inventions. CarnaU wit ferves
camallwill very well, And camaSlufls never want
an advocate to f lead for them, namely carnall rea-
fin. From the bent therefore of the foule to ill
things, Pleafure, Eafe, and Hownrifazh a conditi-
on as pleafeth the outward man fince the fall)the
bent and weight of the foule goeth this way, to-
gether with wit : having loft the Image of God
in holy wifedome , there is fliifting. This is
a ground alfo why delay es arc joyned with
fhifts.

Againe, there is another ground, that corrupt
Nature (mthis like the Devill and fin) which ne-
ver appeare in their owne colours, fets amanon
this way. Who would not hate the Devill, if he

(bould

207

sTZVTi.

Caufes of our
delayes in put'
ting ojfjpiritu-
aft duties.

Our intimation
to earthy
things.

Becaufe our de-
praved ft it na>
turally aboun-
detb injhift$.

Eccl.7.2j9.

Becaufe of cor-
rupt natures
u^eneffeto
[the 'Devill.

208

Sbr.VII.

Iba've wafhed my fect&c.

(hould appeare in his ownc likeneflc * or finne if
it fhould appeare in irs owne colours * and
therefore wit ftrctcheth it felfe to finde out
(hifts. For fayes rhe heart, unlcftc there be feme

' fhifts and pretences to cover my flia me, I {fail
be knowne to be what I am indeed, which I

j would be loth were done : I would have the
fweet, but not the fhame of finne, the credic
of Religion , but not put my fclfe to the coft
which commeth with ttue Religion, to deny
my felfe. corrupt courfes never appcare in
their owne colours, they are like the DcvUfbr
this.

And then againe, Naturally there is a great

835? H i&% °^yp°aifi^ usr > wc ™y d<* d^s «>

JC , tatisfie Confcience(for lome what muft be done)

[ to heare now and then, read and come to prayer
ibetwixc deeping and waking (yawning prayer*)
when we can doe nothing elfe 5 fomewhat muft
be done, confeience elfe will cry out of us that
we aie Acheifts,and (hall bedamncd,fome flub-
beringfervice muft be done therefore. Yet not-
withltanding herein is our hypocrifie, that we
cannot bring our hearts to doe ir, as if fhould be
done to parpofe; for though it be true thattherc
is muchimperfe&ion in the beft anions, the bvft
performances $ yet this ishypocrifie,when men
I doe not doe it as God may accept it, md as it
I may yeeld themfelves comfort. The heart
' drawes backe, duties it will and muft doe, but
yet will not dee them as it Cball have comfort
by them, This is inbred in the heart naturally,

con-}

Ibaye put off my coat%&c.

confidence forceth to dee fomething, though
the fltfh and corruption puis backe* This is the
difpofition of all men, till they have got the vi*
dory of their owne Atheifticall hearts.

And then againe, Another ground may be
this, a falfe conceit of God, and of Chrift, that
they will take any thing at our hands, becaufe
we love our felves, and thinke that we doe very j cbrifi
well j we thinke that God is frich a one as we
are,asit is9Pfal.50.21. Thou thought eft that Ivo/ts
like unto thee^c. that God will be put off with
any thing, and any excufe will ferve the turne.
You have not afwearer, a filthy carelefTe per-
fon, But he thinks God is merctjulU and 0m ft diedi
for fmnersy and I was provoked to it , &c. itill be
thinks to have fome excufe for it, and »-hat they
willftand good with God. This dthcifmels in
us aaturally 5and when we are palpably o blame
in the judgement of others, and out felves in our
fober wits 5 yet wee put more ignorance and
carelefnefie on God then on our felves- Tu[h>God
regards it not, it isthe times, I would be better:
It is company whom I muft yeeld unto,&c
They thinke God will accept theie things from
them.

But one maine ground thereof is, The fcan-
^dals that we meet withall in the world, which
|( indeed ) is a ground, becaufe our owne falfe
hearts are willing to catch at any thing. You fee
(fay they)thefe men that make profeffuon of
Religion whatthey are(and then the Devill will
thruft fome Hypoerifie into the profcfllon of1

P Re-

Ser.VII.

B:caufeofa
falfe conceit of
God and of

Ibefcano'd's
rot weel with?]

alt in the _

XOQi Id'

2lO

'Sbr.VH.

1 bay e put off my coat&c%

Religion) and they judge all by one or twoCand
will be lure to doe it)therein ftands their ingenu-
ity i and if they can fee any infirmity in them
that are incomparably better then themfelves,
Oh they arc fafc , here is warrant enough to
diflite Religion and all good courfes, becaufe!
fome doe fo and fo, as if the courfeof Religion
were the worfe for that. Thus they wrap them-
felvesinthofeexcufes, as men doe their hands
to defend them from pricks. This is the vile
poyfon of our hearts that will be naught, and
yet notwichftanding will have reafon to be fo.
The fpeech is, wickednefe never wanted pretexts :
which as it is true of great wickedneffe, much
more is it of that which goes in the world for
drove fie y lukewarme profeffion^ under which many
finke to hell before they are aware. They never
want reafon and pretexts to cover their finne,
there is a mint and forge of them in thefoule,
it can coine them fuddenly. Thus wee fee
our wits doeferve us excellently well, to lay
blocks in our owne way to hinder us from
Heaven ; we are dunces and dull to doe any
thing that isfpirituslly^good, whereof we are;
incapable. But if it be to lay blocks in our
owne way to Heaven, to quarrell with God
and his Ordinances, with the dodirine of fal-
vation, with the inftruments^eacherSjand thofe
that lead us abetter way, that our wit will
ferve for. But to take a courfe to doe us good
another day, to lay up comforts, in which we
might end and clofe up our dayes, there we are

back

V -

1 bay e put off my coatee,

211

backward, and have fhifc upon fhift, This is
added for the further explication of it, becaufe
of the neceflity of the point : For, except our
hearts bedifcoveredto us, weflnli never know
what Religion meanes, fave to know fo much
as may through the winding, turning, fhiftir.g,
and falfliood of our owne Nature, bring us to
hell : Wherein we are worfe enemies to our
felves then the Devill is, who could not hurt
us, unlefle we did betray our felves* But hee
hath fa&orsin us to deale for him, our owne
carnall wit and afft&ion, they hold correfpoo-
dencie with him, whence all the mifehiefe that
he doth us, is by that intcrcourfe that our nature
hath with Satan : That is the Dalilah which
betrayethalltheS^^/iwj (found worthy Chri-
ftians in the world) to their fpirituall enemies.
Therefore, we can never be fufficiently inftru-
<3ed, what a vile nature we have fo oppofiteto
Religion, as far as it is faving. Corrupt nature
doth not oppofe it fo far as it is flubbored over,
but fo far as may bring us to that fiate we fhould
be in, we have no worfe enemies then our owne
hearts. Therefore let us watch over our felves
continually,and ufc all blefTed means appoinred
of God, whereby we may efcape out of this
dangerous fleepy difpofition of foule, which
coft the Church fo deare, as we fhall heare(God
willing)hereafter.

Ser.VII.

P 2

THE

>ll

Ser.VIU.

******* u ♦ ^ «j^'»

'f'

The eighth Sermon

Cant, V. III.
/ have ftttojfmy coatjhow Jhall I put it en ? I have
wafied my feet, how fball I defle them t

Quett.

Anfvo.
I.

8675©iE are now by Gods affiftance to
fpeake of the remedies againft the
laziediftemperswe are prone un-
to in fpirituall things, where we
left offthelaft day.
What courfe fliould we take then to come
forth from this diftempered lafineffr, that we
may attaine a fpirituall taft and relifh of heaven-
ly ihingsifo as not to loath religious exercifes, or
delay and put them off with excufes.

F ft of all , Refolve not to confnlt with fit fli and
blond in a#y thing : For it al wayes counfcls us for
Refoivenotto jcafe, asPtfwcounfelleci Chxift,<Ji£aJ}er pttty thy
ManibTou! flfe' So we have a nature in us like iintd Piter,
iobt. fpa:e„ favour, pirty thy ielfe, Like ffivxh, and

lobs wife, we have a corrupt nature that isal-
wayes foliating from God, and drawing us un-
to vanity. Take heed of counfcliing withflefh
and bloud ; for if men were in a City environed
round about with enemies, would they confnlt

with \

lb(Cpe pit o$ my coat^&ccy

213

with them what they fhould doe for defence! Ser.VIII
of the City i were it not a mad part^and is it not I
a greater madnefTe when Chriftians will con- j
fult with flefh and bloud what they fhould doe
in duties of obedience, which will al wayes put
usupontearmesofeafe, the favour of men,con-
tentandthe Iike3 which ifamanyeeld to, he
(hall never enter into heaven. Take heed there-
fore of confulting with our enemy, feeing Satan
hath all the correfpondency he hath by that ene-
my which we harbour in our bofome. In which
cafe the hurt he doth us by his fophiftry comes
by our felves,we betray our felves by our carnall
reafon, whereby Satan mingleth hirafelfe with
our imaginations and conceits. Let us therefore
beware we liftennot to the counfellof flefh and
bloud, efpccially when the matter comes to fuf-
fering once ; for there of all o'her things flefh
and bloud doth drawbacks Every one hatha
Peter in himk\te,that hith,Spare thy felfe: Thou
art indifcreet to venture thy felfe upon this and
that hazard. But wherethe judgement isconvin-
ced of the goodnefTe of the caufe.whether it be
Religion or Iuftice, for the firft or for the fecond

\ table that matters not : If the judgement be con-
vinced of the thing, then confult not with flefh
and bloud whatfoever the fuffering be. It is not
necefTary that we fhould live in riches, honours,

pleafuresand eftimation with the world. But it

j is necefTary wee fhould live honeft men and

good Chriftians, therefore when flefh and bloud

objedethinthiskind,confultnotwithit : Firft3

P 3 Becaufe

2i4

1 have put off rny coatfoc.

i Cor. 15. 50.

Rotru8.

SBiuVIII.BwCaufe it is an enemy, and therefore is to be
' (ufpc&ed :mdneglefted .-Secondly, Becaufciris
(aid, Flejh andbloud fhall not inherit the ktngdome
of Heaven j and therefore vvc fliould pradiiie t hat
J firft lcflon in Religion, Heavenly rvifedome ; To
ayde us wherein, Chrift (knowing what an ene-
my we are toourfelves in the wayes of God)
hlih, Let a man deny himfdfe,andtakeup his Crojfe
and follow me. There is no following of Chrift,
considering that our (left is fofull of cavils and ,
excufes,unle(Te we pradtife that heavenly leflbn
of Chxi&itodeny our [elves, our whole fclfe,our
wit and reafon in the matters of God : our will
and affeftions. Say nay to all the fluggifhnefTe of
the flcfli 5 filence all prefently asfooneasever )
they difcouragc thee from holy wayes. Confi-
der whence they come i which is enough ;from
Gods and our enemy, and the worft enemy we
have that lyeth in our owne bofome. And to in-
able us the better, marke what Paul faith, We are
no more debtors to theflejh,8cc. We owe nothing I
to it 5 I owe not fuch obedience, fuch fubjtCti-
onto the flefh and carnall reafon^i have renoun-
ced it long fince. What am I obnoxious to a
man unto whom I owe no fervice? We owe the
flefh no fervice or obedience , what fhall we
yccld to that which wee have long fince re-
nounced?

And withal!,/)* Spiritual! courfes Jet as armeour

felves rv:threfolution:¥iitt>conc\ude^ls itfojrno;

fo,\ct our judgements be convinced; for Refilu-

tion is a difpofition arifing from the jw'//immedi-

■" atcly ^

To be re olute
in Spiritual! un-
dertakings.

lba<veput off my coat &cm

atcly ; but it is of the will, by found judgement con-
vinced of the goodneffe oftbetfangMw which me
will refolves. Get refolutionfromfobndncfTe of
convi&icn, that fuch things are gocd^ and that
they are beftforus, andbeft for us at this time.,
the fooncr the better,that chere is an abfolute ne-
ceffity to have them, and that they are everla-
ftingly good : O thefe confederations will put us
on amaine to obtaine the fame, ft is our duty,
and we fhall fin againft God, againft our Con'
fcience, againft the Spirit of God-, and againft
! others that take like liberty by our examples)If
1 we yeeld to our bafe lufts and fuggeftions in this
kind.

And to help Refolutionxhc more, let us have
before our eyes the examples of Gods worthies,
who (like unto Davids worthies , who brake
I through the Hoaft of the Philifiims for water)
have in all ages broken through all difecurage-
ments, and made confeience more to pleafe
God, to hold communion and fellowfh'.p with
Chriit , then to hold any correfpondency with
the world. Looke to blefled Paul, What do ye vex-
ing of me and breaking my heart ? I am ready not
cnely togoc to hrufalem, but to die for ChriHs fake.
And looke to Chrift, how he (hakes eff Peter,
Get thee behind me Satan,&c. Looke to CMofes,
how hee (hooke off all the folicitations of a
Court: Becaufe he had an eye to the recommence of the
reward. Looke to Iojhuah , I and my houfe will
ferve the Lord. Let others of the world doe what
they will : If others will goe totheDevill let

P 4 them,

215

SlR.VlII.

A help to Re-
solution,

A&.2I,I $.

Mat.ie.2?.

Heb.i 1.26.

lofh 24.1 J,

1 1x6

1 ba<veput off my coated

Hcb II.:

Seh.VIH.J^™* formyfelfe,Iandmy houfe (thofethat I
have charge of) will ferve the Lord. This was a

Nch.6.ii. noble refolution which was in good Nefxmiab,
Shall fuch ananas Iflye? what {hall I flie i (hall
I doe this < yeeld to this bafe difcouragement •?
fliall I difcourageothers(Iike thofe (pies of Cana-
an) by mine example i Hence it is that Heb.n.
In that notable Chapter, That little bocke of Mar-
tyrs> after the catalogue of thofe worthies fet
downe there, that which we are exhorted and
pointed to in the beginning of the next Chaprer,
is unto the pradife ofthe like vermes in imita-

Heb.ia.i. tion, having before us fitch a flood of witnejjes ,
wherewith being compaffed^ the exhortation is. Let
m therefore flake ejf every thing that prejfeth iowny
and the finne that hangeth fo fad *#3&c. As the
Cloud was a guide to them to Canaan out of
Egypt : fo the Cloud of good examples is as it
were a light to goe before as, to the heavenly Ca-
naan.

In this cafe above all, let uslooke to Chrift,
Wo # the Author and jimfler of oar faith. This will
make us breake through discouragements, and
refolvc indeed. What could hinder him * his
love was fo fiery,that nothing could hinder him
to come from Heaven to the Womb of the Vir-
gin* from thence to the Crofle, and fo to the
J Grave, to be abafed lower then ever any crea-
ture was. His love to us fo carried him through
alldifcouiagements and difgraces. conjiderhim,

Hcbu.$. who endured fuel) (peaking agatnft of fwners. Tie
confederation of Chrifts love and example will \
carry1.

1 ba've put off my coatee.

x\7

Shr.VIII.

long
oe

carry us through all difcouragements whatfo-
ever.

And further, Let m be able by found reafons t*
jujfifie the wayes of God, and to anfwer cavils, to j To f>ave good
give account of what we doe to our felves and others, f00U1d5 fnd
with reafons why wefar.difiethe^^/^, have flrl/Ine™
fuch Communion with God in Prayer, neglc£ j
the fafhions of the world, &c. To have rca-
fons ready from Scripture , is an excellent
I thing jwhen we are able to juftifie whatfoever we
doe by the Word, againft allthe quarrels of our
owne hearts and others. When we are led to do
things onely by the example of others, orbie
refpeds, then we are oft times put to icon the
fudden by temptationsjbeing notable to juftifie
what we doe. Let us labour therefore to doe
things upon good grounds,and be able to juftifie
allthewayes of Religion,3sthey areeafily jufti-
fied 5 for nothing in this world ftands with fo
much reafon^as exa&neife in the wayes of God.
There is fo much reafon for nothing in the
world, as to be not onely Chriftians, but exaft
Chriftians, as Paul faith to ^Agriffa^ wouldto
God you were not alwofl, but altogether as I amt fa-
ving thefe bonds. To make confeience of all
wayes and courf es,it ftands with the moft reafon
of the world, fo to juftifie Religion by reafons
tmanfwerable, that may fet downe corrupt na-
ture,and ftopthe mouth of the Devill himfelfe :

And herein let us propound found and ftrong .

queftionsto our felves often ; arethofe things Yflrdngqueflu J
(that I am moved to doe)good?or are they not i u^*™*

Aft.1f.29.

To help on rea-
{on&e mufi of-
ten propound

2l3

lhaveput off my coat^c^

Sbr.VIW.

Mit.ii.

If they be good, why doc I not doe them i If
they be bad,why doe I doe them ac all i If they
be good, why doe I ftickeatthem i how doe I
provcthemcobe good^have al way ready forrK
Scripture , or reafon from thence which is as
pood. The reafons of the word are trioft divine-
ly ftrong,let them be ready ag:iinft all Objedi-
onswhatfocver^ as againfl Height oathes,thinke|
ofthatof Chrift, that we mu/l give an account for
all idle words, how much more for Atheifticall
oathes : fo agsinft grofler finnes Jearne rea-
fon j a civill man, an Heathen would not doe
thus.

So alfo when the fk (h moveth us to any back-

wardneflcin religious courfes, let us have fome

Scripture ready, 01 reafons dedu&ed from it. As

from tieT>ig-] from the Dignity of our Profeffion^fiom the great

Tt}t our*r°~ Hopes we have to be glorious another day . And rea-

| fon the matter, how doth this that I am moved

to fuit with my Hopes and expectation ro come?

I how furthers it my journey homewards { And

2. j confider this likewife, That no excufe will ferve

confider what ' the tttrne at the day of judgement , hut fitch an one as

excufes may t arir(tfj fr0man invincible infirmity, or an unremo-

/uffictcnt at t be J J / J' ,

i day of judge- \ vcable impediment y luchan excuie taken from an
invincible infirmity^ mr/ then ferve the turne:
As when we cannot poffibly doe a thing from
impediments, that all the meanesin the world
cannot remove : As z poore man cannot be libe-
ral l, &c. Excufes alfo fetcht from impoffible im-
pediments -j as from invincible weakneffe may
availe, if a man have an infirmebody, that he

cannot

1 hay e put off my coatee,

cannot doe that which another man can : thefe
excufes with a gracious God will ferve the
turne 5 which are not fo much excufes, as a juft
plea : But otherwife, our untoward excufes will
not ferve theturne. What hindered them in the
Gofpell,who were invited to the Supper * Ex-
cufes from Oxen, Wtves,&tc. Was it not lawfull
to buy Oxen^and was it not lawfull for the mar-
ried to take content in a Wife? another had mar-
ried aWife ; were not all thefe things lawfully
very lawfull : The Farme hurts not, if it hinders
not,northe Wife.Oxen^xox any things but in this
cafe, when we regard thefe things more then the
invitation to come tothefeaft of holy things :
Here is the malice of the Devill, which brings
thatdolcfull melTage,T% flail never Kt aft erf my
fiaft. There is fuchan infinite difproportion be-
tween the good of Religion, Peace of Confer-
ence, Ioy intheHoly-Ghofthere, and Heaven
and HappinclTc hereafter ; and between ,any
thing in this world, that to alleadgeany hinde-
rance whereby we cannot keep a good confei-
ence^and preferve aflurance of falvation,is mod
extreame folly and Atheifme. I bclecve not a
better life (the difproportion being fo great be-
tween the ftate of this life and a better) if I fetch
excufes from the things of this life, to keep me
from Religion , the Feare of God, and wor-
king out my falvation with feare and trembling.
Thefe excufes will not ferve the turne, not only
with God, at the day of judgementjbut alfo our
owne confeiences will tell us that we 3re Hypo-
crites

219

sT^vni

Luk.14.

220

. ■ — — ■ -~—

Have put off my coat, Sic.

S b r . VIII. critcs to make fuch or fuch a plea^therfore when
men become falfe, thereby to provide for wife
or children , and take corrupt courfes to keep
them from Religion, with pretext of their cal-
Iings(leaft they ftiould lofe one day in fcven)thi$
imploy ment cannot profper,which Heights over
duties under falfe pretences. O ! they can toile
forthe pelfe of the world • but for matters of
their foules, they turne off all fhamefully, as it
there were not a GWto judge them, a Heaven to
reward them,or a Helho punifh them. Will fuch
excufes ferve the turne < O no,they cannot with
confcience,much lcflc With God the Iudge3who
is greater then our confeience. This is another
way to cut off thefe idle cavils, to confidcr that
thefe excufes cannot ferve the turne, neither to
comfort confeience in this world, nor to uphold
us in our plea at the day of judgement, Remem-
ber that.

And then aga\ne,Let f# inure oar felves to heart
the yoake of Religion from our youth , which will
make it eafie afterwards. It were an excellent
thing, if thofe who are young (in the prime of
their yeares) would inure themfelves to the ex-
ercife of Religion, thiswould makeit eafie unto
them,to read the word of God3to open their fpi-
rits unto him in Prayer. It may pleafe God here-
by (though they be negligent hereinj yet they
may be called to Religion. But for an old man
there is much worke to doetoreade, to get any
thing into his braine,when his memory is pefte-
rcd with other things, and corrupt nature in him

Toinweour
felves to beare
theyoa^e of
Reltgion.

The danger
ignorant old
age.

1 ba<ve put off my coatfitc*

Sb*.VIII*

is armed with a world of excufes, that might

have been prevented by a timely and feafonable

training up in a courfe of Religion. Prophane

young perfcns know not what they doe when

they put off Religion. Havethey cxcufes now, 'Thattuien^t

they will have many more hereafter, whenSa- \™ef*°fR&

tan and conuption will be much ftronger. O let \mijj*mmt

w/es.

them beare the yoake of Religion, that is, inure
themfelves to duties that become Chriftians,
which may facilitate and make it eafie and ply-
able, that it may not be harfh to our nature. If a
mandoenotheare, pray and read, hecan never
have Faith, GraceJCnowledge, Mortification of
corruption (wherein Religion (lands) but be-
caufethefe lead to duties that are hard to nature,
and harfh, it is wifedome to inure young ones
thereto betimes, that having ufed themfelves to
thefe preparing duties, they may be the more
fitted for the effentiall ones. That having things
in the braine by reading and hearings Grace may
be wrought in the heart, it being a more eafie
psffige from the braine to the heart. When a
man is convened, it is an eafie matter to bring
I it from the braine unto the heart, whereas a man
that h:nh been negligent in his youth, muft then
beinftrufted intiie principles of Religion. Ther-
fore it isa nvfeiablecafe (thougn men be never
fo paliticke in the world)to have been negligent
herein till aqe. It breeds a great dcale of diffi-
culty ro them ere they can come tobeinfucha
ftatieas a Chriftianfhould be in. Remember this
.the;eforc3todocasP4»/advifeth7Vw^jf:.«:yongj s Tim^.n.

man,

our ex-

221

Ibayeputofftny coat>&c.

To inure our
fdies to diffi-
culty and bard
Jhip.
2 Tim. 2. 3.

Ser.VIII- man, to exercifebimfelfeinGodlinejfe : Itisagood
thing for all that are young to cxercife them-
I fclvestoall duties cf Religion, orclfe pretences
will grow up with 3ge,whereby they will bein-
difpofed every day more then other. Experience
fhewes it generally,we may beleeve it :if we will
not,we (hall find it hereafter too true by woefull
experience.

And then againe, by little and little, not only
to be inured totheyoake of Religion, but like-
wife tc endure difficulties, epfofition and hardjhtp -y
as the Apoftleftandsupon it to Timesby, To en-
dure bard/hip and afflictions from the beginning If
the thing be good and warrantable, negle&the
fpeechesof the world. What are the fpeechcsof
a company of men in the ftate of nature, in their
miferable condition, to regard them fo as not to
endure hardfhip in fuch things, of the goodnefle
whereof we are convinced i Bucinthefedayes
men take up a delicate profcflion of Religion,
men will be religious, but they will fufFer no-
thing, not a taunt or a fcofFe, they will part wkh
nothing, be at no loffe, fuffernocroflTe,be at no
paines with Religion further then may (land
with all earthly content of this world. This de-
licate profeflion (if any thing among us) threate
neth the removing of the Gofpell and bleiTed
truths we enjoy, becaufe we will not part with
any pleafure now. How will they fuffer afflicti-
ons for the Gofpell(iffuch times come) that will
not part with a vaineoath, a corrupt fafhion of
life,a fuperflqity, that will not part with a rotten
J un-

unfavoury difcourfe, which difcovereth a rotten
Spirit,and infcdeth others. Here is a profeffion
of Religion indeed, that cannot have fo much
mattery of the corrupt hearths to deny and over-
come it felfe in things that are grofTely ill. How
will a man part with his bloud and life, that will
not part with things that heihould pare withall,
not onely with fomething to the poore, and to
good ufes»bur to part with fome finfull courfc of
life and wicked and ungodly lufts that fight
(againft the foule, who will not endure not fo
i much as a checke,who rather then they will goe
under that cenfure wherewith thc^orld is plea-
fed to difgrace Religion, they will live and die
like Atheifts. This extreame tenderntfTe in the
matters of God and of falvation,is the caufe why
many eternally perifh.

Againe,tocutoffall vaine excufes, Lttutofi
have in thought of our heart what we fheuld be, and
whatwefhouldallaimeat, and how far we come all
fhort of it .hChxi&iznthdX. hopes of good of his
Religion,(hould live by faith, and depend upon
God in the ufe of lawfull meanes. If he be as he
fhould be,he ought to walke with God, keep his
watch with him , and doe nothing unbe-
feeming the eye of God. When his corruption
draweshimtobecareleffe, then he is not as he
fhould be 5 for in a right temper he ought to be
ficred to ev<:ry good worke, ready for all oppor-
tunities of doingany thing that is good 5 becaufe
the rime of this life is the feeds-time, the time of
doing good, the time of reaping is in the world

Ser.VIII.

To remember
what xvejbQuli
attbejinAmb&t
wefhwldatl
aimt an

224

I have put off my coat&c,

I S er. VIII. to come 5 when therefore the heart isfhut,when

any opportunity is offered of doing good3he may

i conclude certainly, I am cold and du!I5 pretend

: what I will, I am not as I fhould ht.^A Chriftian

i Cor.i j.58.; oygfa iQahoundintbe worke of the Lordy efpccialJy

having fuch abundance of encouragements as
j we have.What a world of encouragements hath
aChriftianftherearenonetothofr of Religion,
from the inward content thar it brings here at
the houre of death,and in glory hereafter. When
wearcdrawnetobefcanty, niggardly, andbafe
to things that are good, furely this is not as it
fhould be3 pretend what we will to the contrary,
this is a fault. A Chriftian fhould at alltimesbc
fie to yeeld and to render up his foule unto God,
becaufe our life is uncertaine. When therefore
we are moved by corruption to live in a ftate
j that we cannot abide to die in, becaufe we are
I j under the guilt of fome finne^then certainly pre-

! tend what we will, our ftate is fo farre naught, as
I farre as there is unfitneffc and unwillingnefle to
die. Let us have in the eye of our foule therefore,
what a Chriftian fhould be, aime at it,and thinke
that when we flop at a lower meafure and pitch 5
that f pretend what we will J all is but from car-
nail wit and policy 3 the greateft enemy that Re-
ligion harh.

We pray in the Lords Prayer, Thy Kingdome

j come, thy will he done in earth as it is in Heaven,
) great defires, and which fhould be the defiresof
all our hearts. But herein we play the Hypo-
crites^whileft we pray thus, that the Kingdome of

God

IbaVe put off my c<wf,&<\

22$

God may come, that Chrift may rule in our hearts
over luflsand defircs ; yetnotwithftanding we
pretend this and that excufe, whereby we may
be led with this and thatluft, we croflc our own
prayers y yet it (he wet h what pitch we fhould af
pireto, To fanftifie the Lord in our hearts, to de-
light in him, and truft in him aboveall. When
we doe not this, we fall fhort of our owne pray-
ers. And when we cannot bringour hearts to fuf-
fer,andto do what God would have us to do,but
are led away with our owne wils , we are not as
we (hould be^our wils fhould be conformable to
Chrifts in all things \ it is our prayer,and there-
fore we (hould ayme at it. Now when fkfh and
bloud fets up a pitch of Religion, I am well
enough, and yet pray es, Hallowed be thy Name,
Thy Kingdowe come, Thy will be dent ',&o Such a
man is an hypocritejfor his prayer leads him fur-
ther and further Oill till he come to Heaven,
where is all perfection, unrill when, our life isa
life of endeavour and proprefTe. Though we be
never fo peifc6t, yet Chrift may more rule and
fet up his Kirgdome yet more in the heart, and
ftmherbrkigourwilltohis in all things : when
flcftajtfTbloudfetsupcavilsagainftthis,weplay
the^iypocntes with God and crofle our felvcs.
Therefore let us juftifie a mcafure of Religion
beyond our prefent pitch whatfoeveritis, jufti-
fie it more and more ftill. Thinke we are never as
we fhould be till we be in Heaven, and never
blefTe our felves, but thinke that we fhould al-
wayes be on the growing hand, and whatfoever

OL excufe !

Sir.VIII.

I bay e put off my coatee*

SfiR.vni- excufe comes to hinderus from zealoufnrfle and
earneftneflfc (chough it carry a fhew of reafon in
the profefiion of Religion,) account it to come i
from our corrupt hearts. !

Againe, Remember to doe all things to God, and
To doe att «»r nottoman in our Callings, both of Religion, and in i
worhj of Reh-\ 0Ur particu[ar callings ; and then whatfoever di[> I

pton and our i i - r n t i

cattmgtoGod, couragement there is from men, wefbouldnot
and not to man. be difcouraged.We (hall heare men continually

To be perfaa
dedtbatfnne is
the great eft
eviMjand grace
tbegreiteft
pooiin the
torld.

. complaine of others, that they are unthankfull
iperfons, and why fhould we doe any thing for
them? Why? doe it to God:Ifit fall within our
callings,let us doe juftice and (hew mercy, God
will accept,though men doe not:It cuts ofFmany
difcouragements in duties : It is bed: to have
Gods reward. In this world it is good to meet
with naughty unthankfull perfons, becaufe clfe
we fhould meet with all our reward here. It is
good to doe fomewhat for Gods fake, and for
Religion,let people be as thankfull as they will $
tofay,Ididitnottoyou, but to God. If a man
regard thedifcouragementof theworld,he (hall
never doe that which is good , people in the
world arc fo unthankfull and regardlefleto thofe
that wifh them beft, and that doe befttothem.
But if a man doe a thing to God,and doe it out of
duty and confeience, he may hold on, have he
never fo many difcouragements in the world, he
flialllofe nothing, all (hall be rewarded, and is

regarded.

Likewifebe fureto carry this in mind, That
finnc is the greateft evill, and grace and geodnefte

the

I bay e put offmycoat&cm

the hefl thing in the world. Therefore there is no
excufe for finne,from any thing in the world;for
it is the worft thing inthe world, which ftaines
the foule,and hinders it from comfort. And for
grace and goodnefle in the inward man, it is the
beft thing in the world, therefore purchafethis*
though with difadvantage. It is beft to avoid fin,
though with enduring evill ; yea to avoid the
leaftfinne, by enduring the greateft evill. It is
wifedome to doe good with difadvantage, when
the difadvantage is bounded only in this life, the
thing that I do,being a thing which furthers my
reckoning at the day of account. Therefore have
thisalway in consideration, whatfoeverl fuffer
in this world, I will not finne, this will cut off a
world of excufes.

Therefore let us labour to cutoff all cavils,
and to arme our (elves. l\ is the^ He Peters ex-
hoitmon,zsDavids worthie* r Tirough the
pikes to fetch him water f rorrrti.<rW ell of Beth*
lehem : foall Chriftian worthies that looke to be
crowned, let them be armed inwardly with re-
folution for good things, take up refolutions that
they will doe it. As Paul tels his fcholler Timo-
thy of his purpofe. Thou knorvefi my purpofe, and
manner of living : This is the manner of a Chri-
ftian life 5 that this3 / mil not hreake for all the
world. So there is a purpofe of living honeftly, a
manner of life, not by ftarts, now and then to
fpcake a good word,and to doe a good deed .But
there is a purpofe and manner of life for it,hc tc
folves alwayes for the beft things.

CL * And

227

1 Pet. 4. i.

2 Tim.$.io.

Pfal.119.

i;8

SeI^VIU.

/ ba<ve put off my coat foe*

MU.II.I2*

And to this end beg of God his Spirit, which
is above all impediments. The more Spirit, the
more ftrength and courage againft impedi-
ments. The more we attend upon holy meanes,
the more fpirituall and heavenly light and life
isfetupinthe foule. The more fpirituall wee
are, the morewe (hall tread under foot all thofe
things that ftand between us and Heaven. Let
us therefore labour more and more for the Spi-
rit, and then wee fhall offer an holy violence
unto good things ; as it was ftid of IobnBap-
tifis time , The KingdomeofGod fwffered ] violence y
men were fo eager of it , as that they furpri-
zed it as a Caftle, by violence. There is no way
to take Heaven but by °ffwng violence to dip
eourage.ment, corruption, and whatsoever ft an dim
the way, Th^v/plem onely takes Heaven by force.
Now whpy un^c fpirituall, we (hall not pre-
tend, WeetWKl4 Lyon in the way, that there
are difficulo^WWrhe fluggard doth, that thinks
frmfelfe wifer then many men who can ren
der a reafon ^ but wee (hall goe boldly and
couragioufly on 3 and know that there are
more encouragements for good, and ftron-
ger, then the world hath allurements to bee
naught, which are but for the prefent life -but
wee have inward ones , which will hold out
in the houre of death and after. Therefore,
goe on boldly and refolurely in good things,
alwayesremembringto beg the Spirit of God,
that may arme our /pints with invincible cou-

rage.

Now

Now the Spirit of God brings Faith with
it, which is a conquering victorious grace over
the world, and fees him that is invifible^ which
brings love alfo, which is ftrong as death y
wherewith the foule being wormed , It con- 1
Jlraineth us to doe duties in fpight of all impe-
diments jthe Spirit of God will drengthenour
hope alfo of Heaven , which ftrengthens us a»
gainft all difcouragements which dand in our
way : For this hope is on greater and better
grounds then difcouragements are -y and hee that
giveth us this hope> will inable us to pofTefle
it.

Therefore labour fird , to have a chart un-
der'ft anding of the things ofGod^ and of the ex-
cellency of tbem> for !igbt will caufeheate. Why
did rhe Kirgdc rr- of Heaven iodohn Bap if s
time faff-? valence ? why werlBen then fo
V'oknt ic c!eav? unto Chrid ^^Wcaufe from
that time the Cofpell was more clearly mamfefted.
And heavenly truths the more they are dif-
covered and layd open (there is fuch an ex-
cellency in them ) the more they worke up-
on the heart and affe&ions. Therefore, The
Kingdome of Heaven fuffered violence. And
where are people more earned after good
things, then in thefe places where the Evan-
gelicall Truths of God are layd open mod,
there they breake through all difcouragements
whatfoever.

And fo, Labour for Faith to beleevethofetruths9
which is the mod victorious and conquering

CL3 Grace,

Ser.VIII.

Heb, 1 1.27.

Cant.8.5,

2;0

^Sbr.VIU.

Phil.4.13.

Mat if.

2 Cor. j. 14.

Cant. 8.

1 bay e put off my coat&c%

.-I

Grace,that will carry us through all difcourage
ments whatfoever, becaufe it will fet greater
things before us, then the difcouragements
are. Are we afraid of men i Faith it lets Hell
before us. Are we allured by the world i it
fees Heaven before us. It conquers the world
with all the difcouraging temptations thereof.
Are the difcouragements fromimpoflibilities?
O, It is hard, I cannot doe it. I but (faith Paul)
I am able to doe all things through Chrijl that Jlr 'cng-
thens me. There is a kinde of omnipotency in
faith, 0 woman be it unto thee as thou wilt. We have
abundance of ftrength in Chrift, Faith is but an
emp y hand that goes to Chrift to draw from
him what it hath need of 5 In Chrtfi lean doe all
things.

So, To hgve our hearts warmed with love to
him 5 this Gjace of the Spitit will make us pafle
through alWifcouragements ; for it hath a
con draining power \ The love of Chrifi con-
jlrainesm (faith the Apoftle) If our hearts once
be warmed with the love of Chrift, this will
makeustothinke nothing too deareforChrift,
and will cut off all excufes and pretences what-
foever, which come from eoldneffe of 3fFe&i-
on. Love is ftrong as death, as we have it in this
Booke, U^'uch water cannot quench it. Allop-
pofitions and difcouragements whatfoever, all
the water which the Devill and the world hath
or ufeth , cannot quench the heavenly fire of
love, when it is kindled in any meafure. What
carried the blejfed Saints and (Jtfartyrs of God)

in\

I bay e pup off my coat&c ;

The fbortnejfi

in all times through the pikes of all difcourage-
ments ? The Spirit of God, by the Spirit of
love, from a Spirit of Faith, and heavenly
conviction of the excellency and truth of the
things : they faw fuch a light which wrought
upon their aflfe&ions , and carried them a-
raaine againft the ftreame ( contrary to the
ftreame of the times wherein they lived)
that the worfe the times were, the better they
were.

And let us confider againe, That Chrifi will
not he alwayes thm alluring us y that wee fhall I If ^joying
not alwayes havethefe encouragements, fuch. ^fibei^
truths and motions of Gods Spirit, as perhaps
we feelc now. Therefore when we fcele any
good motion ftirred up toward Chrift, enter*
taine it prefently, haply we fhall never heare
of it againe, the longer we deferre and put it
off, the worfe. As a man that is rowing in a
boat, let him negl^di his ftroake, the negle-
<fting of one may make him tug at it five or fix
times after to overtake thofe that are before
him. So nothing is gotten by floath and neg-
ligence, wee doe but caft our felvs.backcthe
more.

And let us helpe our felves with fetting the

10.
Glory to come before our eyes , with uifofes ff^^f^/

before m-
Heb.ii.

to hzveaPatriarks eye to him that is invifible>
to fee a Countrey afarre off. Now, we are nearer
falvation, then when we believed^ let us help our
backward foules this way 5 that fo, having ftill
I Glory in our eyes, it may help us to goe through I
I Q_4 all!

%\x

1 ba^ve put off my coatee,

Ser.VIU.;3^ difcouragements whatfoever they be. We
know Zaccbeus, when he was afraid that hee
fhould not fee Chrift, went before the mul-
titude, and getting up upon the top of a Tree,
thus helps himfclfe : So doth Grace helps it
felfe by Glory. And fo farre is Grace from
obje&ing and pretending lets, as it makes fup-
plies in Gods fervice $ as David, who in this
cafe was pleafed to be accounted vile. Let us
looke unto the Recompcnce of the reward,
not to the prefent difcouragements, but to the
prize at the end of the race. What makes a
fouldier to fight hard for the vi&ory in the
end i The fweetneflfe of the triumph. What
makes a Husbandman goe through all difcou-
ragements { he hopes to receive a crop in the
end. Confider the iffue which followeth after
a confcionable , carefull, and Chriftian life ,
after a more neare and perfeft walking with
God, maintaining Communion with him. Let
there be what difcouragements there will be
Pfal.37. in the world, The end thereof is -peace, The end

^ of that man is petce. Upon this ground, the
1C0r.1j.58. lApoftle exhorts us, to be fruitfully and Abun-
dant in the worke of tbe Lord ', knowing that your
labour is mt invaine in the Lord,

THE

&33

Ser.IX.

The ninth Sermon*

Cant. V. VI.

Irofe to open to my Beloved, but my Beloved had
withdrawne himfelfe,8cc.

Aturally we are prone to delaies in
heavenly things3and then to cover
all with excufes. A man is a Sophi-
fter to himfelfe, whom he firft de-
ceives, before the Devill, or the

World deceive him ^ Which is the reafon why
fo oft in Scripture you have this mentioned. Be
not deceived 3 God is net mocked : Be not deceived,
neither Adulterer^ nor Covttout per [on, nor fuch and
fuch, Jhall ever enter into the Kingdome of Heaven,
Be not deceived. Which is an intimation, that na-
turally we are very prone to be deceived in
points of the greateft confeq.uenccin the world,

to flatter our felves (as the Church doth here)
with hKccxcuks,I have put off my coat&c. But
we (hall now fee in this next verfe, what be-
comes of all thofe excufes, and backward-
neffe of the Church, whereby fhee puts off
Chrift.

Gai.67.

1 Cor,6 9,lp

■

*34

But my Befofved

Ser.IX.

Vcr.4.

Ver.5.

Ver.6.

Obferv. I.
Obferv.i.

My Beloved put in his hand by the hole ofthedoore,
and my bowels were moved for him.

I rofe to of en to my Beloved: and my hands drop-
fed with myrrh, and my fingers withfweet fmelling
myrrh upon the handles of the locke,

I rofe to open to my Beloved^ but my Beloved had I
withdrawne himfelfe,8zc.

This comes of her fluggifhnefTe, and drowfi-
nefie, that Chrifl: abfented and withdrew him- I
felfe. There are three things here let downein
thefe verfes now read :

1 . chrifl s withdrawing of him felfe.

2 . His gratious dealing having withdrawn him-
filft.

He doth not altogether leave his Church, but
puts his finger into the hole of 'the dm e, and then
leaves fome fwectnefle behind him before he
goes. Afterwhichisferdowne,

3. The fucceffe of Chifls departure, and with-
drawing ofhimjelfe from her.

1. Her bowels were moved in her , which were
hard before.

2. She rofe up out of her hed^ wherein former-
ly Che had framed, and compofed her felfe to
reft.

3. She fecks, and cals after him.
But the Do&rinall points,which are to be ob-

ferved out of thefe verfes5are thefe :

1 . That chrifl doth fometimes ufe to leave his
ihildren^s he did the Church here.

2, That thecaufeis from the Qhurch her felfe, as
we fee how unkindly (he had ufed Chrifl* to let

" him

i ^

Obferv.$.

him attend our leifurc fo long 5 therefore he ta-
king a holy ftate upon him, leaves the Church,
The caufe of his forfaking us,is in our fclves,we
may thanke our felves for ic.

3. That though Chnft deale thus with us,
yetnotwithftanding, he never leaves us wholly,
without fome footfteps of his faving grace \and ever-
UHing love, fome remainders and f rims he leaves
u$on the fiule : So as it lingers after him, and ne-
ver refts rill it find him, he al wayes leaves fome. '
thing.Thereisnevera total! defertion5 as we fee
here in Chrifts dealing, he puts his finger into the
hole of the dem, he Hands at the doore5and leaves
myrrh behind him, Something in the heart that
caufeth a lingering, and reftlefleafFe<ftionin her
towards Chrift.

4. That the church by reafon of this gracious Obferv.^
dealing of QhriU {leaving fome what behind him) is

fenfiblt of her former unkindnefje , is reftlejfe and
\fitrs up her felfe to endeavour more and more Jill Jhe
have recovered her former communion, and fweet
fellow pup with chrift, which Jhe had before. She
j never gives over till Chrift and (hee meet a-
J gaine in peace ( as we {hall fee in the profe-
cution ) Thefe be the chiefe points conside-
rable :

"Eix&tCkriJl doth ufefemtimss to leave his church,
as here he doxb, My Beloved hadwithdrawne him-
felfe&c.

But what kind of leaving Is it ^
Wee muft diftinguifh of Chrifts leavings,
and withdrawings of himfelfe: They are either

Obferv%\%

Sbr.IX.

In the whole
Body.

But my Beloved

in regard of outward or inward comforts and
helps.

i. Outward,as Chrift leaves his Church fom-
times>^y taking away the meanes of Salvation, the
Miniftery, or by taking away outward comforts ,
which is a withdrawing of his, cfpecially if he
accompany the taking of them away with fome
fignes of his difpleafure, or fenfe of his anger,as
ufually it fals out. This doth imbitter all crofles
and lofTes>namely when they come from Chrift,
as a Teftimony of his anger for our former un-
kindneffe.

2 . Sometimes his for faking is more inward, and
that is double ; Either in regard of feace.and 'joy,
fweet inward comfort that the foulc had wont
to feele in the holy Ordinances by the Spirit of
Chrift ; Or in regard of flrength and affisiance.
There is defertion in regard of comfort* and in
regard ofjlrengtb. Sometimes he leaves them to
themfelves in regard of ftrength and fupporta-
tion to fall into fome fin, to cure fome greater fin
perhaps.

Now that Chrift thus leaves his Church, it is
trueof alhboth of the body and of each particu-
lar member of the Church.

It is true of the whole body of the Church 5
for you have the Church complaining, I fa. 49.
14. God hath forgotten me. Can a Mother forget
her childe ? (faith God againe) So PfaL^.p.
and in other places, the Church complaincs of
forfakmgs. The Scripture is full of complaints in
this kind.

bad witbdra^ne him f elf e.

Ionah

M>?-

It is true of the fever all members ^and cfpecially
of the moft eminent members, as we fee holy
lob complaineSjas if God had Jet him (as it were)
abutt$Jhcotat> and hadoppofed himfelfeagainft
him,So-D4T7VcomElaints(P/4/.88.ii.P///f77.
p.and Pfal.So.i, and in other Pfalmes) of Gods
zngcx.CmettmePOtin thine anger. The Pfalmes
are full of this, fo as it would betime unprcfita-
bly [pent ro be large in a point fo c!eare5that eve-
1 ry one knoweth well enough, who reads and un-
derftands the Pfalmes. So Ionah iikewifefelta
kind of forfaking , when he was in the midft of
the fca, when the waves were without^ and ter-
rors within^ when he was in the midft of Hell
(as it were) Thus you fee the inftancescleare the
point.

The ends that God hath in it are many 5Firft,
To in dure his pre fence the more to us. which we Toi^earefor
ilcighted too much before. It is our corruption, pre/ente.
the not valuing of things till they be gone, we
fee not the true price upon them when ween joy |
them. When we enjoy good things,we looke at
the grievances which arc mingled with the
good >and forget the goad,which when it is gone
then wee remember the good. The ifraelites
could remember their onyons and garlicke,and
forget their flavery : So becaufe Manna was pre-
fent, theydefpifed M anna and that upon one in-
convenience it had, It was ordinary with them.
Thus the corrupt heart of man is prone in the [
enjoying of favours : If ithaveany grievance,it
murmures at that , and it troubles and makes

them

Numb. i i.j,

238

But my Beloved

Ser.IX.

To teach m
re 1 [dome how
to deale with
others.

z Cor. 1.4.

them forget all the goodneffe and fweetnefleof
what they enjoy. But on the contrary, when
God withdrawes thofe good things from us,
then we forget thofe former inconveniences>nnd
begin to thinke what good we had by them.
This is the poyfon and corruption of our Na-
ture.

Again, fhrijl feems to forfake usjotry the truth
To try tie truth{ 0r ^ »races andaffe;iions tn «*, whether they be

of our graces J ^ , JJ » 1 *•* 1 •

and afckions. true or not, and to caute us to make after him,
when he feems to forfake us,as undoubtedly we
{hall* where there is truth of grace planted in the
heart in any meafure.

And In regard of others, he doth it to teach us
heavenly wifdome hew to deale with thofe in AffiiSH-
cn:\i makes us wife, tender, and fucceffefull in
dealing with others, when we have felt the like
particular grievance our fel ves; as Gal. 6. i . Bre-
thren if a man he overtaken in a fault 7 you that are
ftirituall reft ore fuch an one in the fytritof meek-
ne(fe>confidering thy ftlfe, leaft thou alfo be tempted.
Experience of f pirituall gricfc in this kind, will
make us fir, able and wife every way to deale
with others.

This ferves likewife, To weane us from the
world, in the plenty and abundance of all earthly
things -For take a Chriftian that hath no croffe in
the world, let himfindefomeeftrangement of]
Chrift from his fpirit, that he finds not the com-
forts of the Holy-Ghoft, and that inlargement.
which in former times he enjoyed, and all the j
wealth he hath,the earthly contentments he en- 1

______ i°ycs!

To weane m
pom tie re or 1 1.

had mtbdrawne bimfelfe.

joy cs pleafc him not, nor can content that foule,
| which hath ever felt fweet communion with
' Chrift. Again,how fhould we pray with earneft-
neffe of affe&ion. Thy Kingdome come (in the
time of profpcrity)except there were fomewhat
in this kind to raife up the foule to defire to be
gone i Now it is our fubjedion to thefe altera-
tions and changes, ebbings and flowings, fome-
times to have the fence of Gods love in Chrift,
and fomctimes towantit,fomctimcsto feele his
| love, and fomtimesagaine the fruits of his anger
and difpleafure, which ferves exceedingly to ftir
up mensdefiresof Heaven.

5. In this place here, the efpeciall end was,
To correct the fiemty , and ill carriage of the
Church*

And likewife, To prepare the church by thisde-
fertion^nd feeming for faking for nearer communi-
on : For indeed Chrift did not forfake her, but to
her feeling, to bring her in the fequell to have
nearer communion and union with himfelf then
ever fhe had before^ Godforfakes, that he may
not forfake ; he feemes ftrange, that he may be
more friendly :This is Chrifts ufage,A? perfonates
an adverfary, when he intends tofhew the greatejl
effects of his fove,zswc may fee afterwards in the
paffages following.

And alfo, To make us to know throughly the bit-
ternefe of Jin, that we may grow to a further ha-
tred of that which deprives us of fo ftoeet a com-
munion : We think fin a triflle,and never know it
enough, till the time of temptation, thacconfei-

2?$>

Sbr.IX.

To correcf our
fecurity.

To prepare tie
foule for a nea-
rer communion
with him*

That itpe may

^;o» throughly
what the bitJ
ternejfe oj Jin is

ence

140

But my Beloved

I S b r .IX. ! ence be a wakened and opened,that it appeares in
its right colours.
8. j And then again, That vot may know what Qhrifi
That wee may fuffered3 and underwent for us in the fence of Gods

t aft e a little J JJ , . , ir n- r j - J -r* '

Jhat cbnfi wrath jn the abjence of bis favour for a ttme. This
fufftnl . I the humane Nature could never have fufFered, if
his divinity had withdrawne it felfe. Now all of
us mud fip of that cup whereof Chrift drank the
dregs,having a taft what it is to have God to for-
fakeus. For the moft part, thofe beleevers who
live any time (efpecially thofe of great pares)
God dealesthus with, weaker Chriftians he is
more indulgent unto 5 at fuch times we know of
what ufe a Mediatouris, and how raiferable our
condition were without fuch an one, both to
have borne and overcome the ivrath of God for
us, which burden he could never have under-
gone it, but had funkc under it,but for the Hype-
fiaticall union.

Let us not therefore cenfure any Chriftian,
when we find that their courfehath been good
and gracious 5 yetnotwichftanding they feeme
to want comfort, let us not wonder at them, as if
God had utterly forftkenthem : Indeed fome-
timestheythinkethcrafelvesforfakcn, and the
world thinkes them fo too , that God re-
gards them #0/ .-They are people of no refped ei-
ther to God or to others,as you have the Church
in the Pfalmes complaining, as if God had for-
faken them, fo they thinke themfelves forfaken,
and the world thinks them fo too, and ncgleds
them y therefore in fo doing we fhall cenfure the

gene* *

Vfeu

Not to cenfure
other Cbrj/ti-
a^s wanting
comjort.

Pfal.44 9,

had withdraicne himfelfe.

generation of the Righteous. It was thus with
the Head of the Church , with the whole
Church, and with every particular member 5
neither is it fit wee fhould alwayes enjoy the
fence of Gods love. Chrift by heavenly wife-
dome difpenfeth of his fweetnefle , comforts
and peace, as may ftand with our foules beft
good ^nd we ftiould as much take heed of cen-
tring our felves in that condition, as if we were
rejected and caft away of God. We muft judge
our (elves at fuch times by Faith, and not by
feeling ; looking to the promifes and Word of
God, and not to our prefent fenfe and appre-
henfion.

Againe if this be fo, Learne to prepare and
look for it before hand, and to get fome grounds
of comfort, fome promifes out of the word, and
to keep a good confciencc.O it is a heavy thing,
when God (hall feeme to be angry with us7 and
our confeience at the fame time fhallaccufe us,
when the devill fhalllay fins hard to our charge,
and fome af fliftion at the fame time lie heavy
upon the fore and guilty foule. IfwTe have not
jfomewhat layed up beforehand, what will be-
Icomeof the poore foule, when Heaven, and
'Earth, and Hell, and all fhall feeme tobeagainft
it. There are few that come to Heaven, but they
know what thefe things meane. It is good there-
fore to looke for them, and to prepare fome
comforts before hand.

But what here fhould be the inward moving
caufe i It is in the Church her felfe 5 for marke I

R the!

241

Ser.IX

- 1

Vfii.

To prepare
loofiejorde
fertion.

and

i H*

I opened to my Belo W>&ct

Seh.IX.

Obferv.2.

\ Caufes of de^
fcrtioninour
fdves.

3-
4-
5-

Vfei

the coherence,fh: had turned ofTChrifr with ex-
cufes, presences, and dilatory anfwers, and now
prefendy upon it Chrift forfakes her in regard
of her feeling, and of the fweet comfort (he for-
merly enjoyed. The point is,

That the cattfe re [Is in our felves why chrift with-
drawes comfort from our foules.

Ifwefearch our owne hearts we ihall find it
fo*5and ufually the caufes in our felves are thefe,
asit was in the Church here. i.When we are un-
kind to chrift ,and repell the fweet motions of the
Spirit. 2 . When we improve not the preciom means \
of falvation that we enjoy . 3 . When we are carelejje
of our conversation and company . 4 , When we lin-
ger after car nail liberties andeafe. 5 .When we y eeld
to carnall policy >w\d fhiftsto keep us off from the
power of Religion, to goe on in a lukewarme
courfe. 6. When we linger after earthly things and
comforts flnd wrap our felves up in flefhly policy
for eafe. f. When we tremble not at Gods judge-
ments, and threat nings, and 'at the fignes of them ^
with many fuch things. Where thefe difpo-
fitions are, wee need not wonder if wee find
not the comforts of Chrift, and of the Holy-
Ghoftinus, with thegracious prefence of his
Spirit ; the caufe is in our felves. Butfecurity
hath been at large fpoken of before, where
the Churches fleep was handled ; therefore
the point fliall not be here inlarged, but only
fomeufe made of it, as may ferve forthepre-
fentpurpofe.
If Chrift (hould take away the comforts that

we!

1 opened to my Beloved&cm

we enjoy, and remove himfelfe, and his dwel-
ling from us (for he is now yet among us, and
knocks at our doores) doe we not give him juft
caufe to depart i what a fpirit of flumber pof-
fefleth uSjWhich will be awaked with nothing to
fceke after Chrift { how few lay hold upon
God, preffe upon him , wreftle with him by
prayer , to hide themfelves before the evil! day
come, as they fhould doe i Therefore if Chrift
have abfented himfelfe a long time from the
Church ingenerall, and withdrawne the com-
fort and prefenceof his ordinances 5 and in par-
ticular withheld the fweet comforts of our fpi-
rits, and our peace, fo that we fee him in the con-
trary fignes of his difpleafure and anger, as if he
did not regard and refptdk us,we have given him
juft caufe fo to doe. Wee fee here how the
Church ufed Chrift, and fo doe we with the like
fecurity, and a fpirit of flumber, with unkind-
neffe, notwithftanding all the provocations that
Chrift ufeth to win us 5 he leaves us not,untill he
be left firft,forhcdefires to have nearer acquain-
tance,communion and fellowfhip with the foul;
as we have feencin the former verfe, MyLeve,
my Dovejny Vn defile d>0 pen to mey&c. Therefore
if we doe not erjoy more acquaintance with !
i Chrift then we doe,and waike more in the com-
forts of the Holy-Ghoft , itismeerly from our
ourowneindifpofition and fecurity 5 therefore
let us cenfure our felves in this kind, and not call
Chrift 3nenemy,as if he had forgotten,and God
had forfaken. Take heed of fuch a fpirit of mur-

R z

Ser.IX.

The heft way to]
recover ^iritU'
aU comfort.

muring

*44

Shr.IX.

My Behaved put in bis hrndfec,

muring : If fuchaftatebefallusjletuslabo'Jrto
lay out hand upon our mouth, and to juftifie
Chrift. It is juft with thee thus to leave me, to
give me over to this terrour, to deale thus with
me, that have dealt fo unkindly with thee $ fo to
juftifie God, and accufe out' felves, is the beft
way to recover fpirituall comfort.

Well, for the third point, That howfoever
chrifl bie provoked by the Qbnrcbes ingratitude, \
drowfweffe, and carelefie carriage, to leave her in l
regard of her feeling, and of inward comfort. Yet
notwitbjlandtng be is fo gracious , as to leave fome- \
thing behind him,that p)ewes indeed, that he had not
left the church altogether ^but onely in fome regard.
For howfoever Chrift (in regard of fome order
o{hisprovidence)\eaveit y yet in regard of ano-
ther order of hhprovidence, careand mercy, he
doth not leave ir, fo as one way which hee takes
muft fomtimes give place to another way of his
j working in ordering things. Sometimes he is
Iprefentinavvayofcomforr, that isoneorderof
\ his difpenfarion ; and when he fees that that is
negle&ed, then he withdrawes his comf orts,and
hides his gracious countenace5yet he is then pre
fent ftill in another order and way, though wee
difcerne it not, that is, in a way of humbling the
foule,lettingit fee its finne : So here^ howfoever |
Chrift bad withdrawn himfelfe in regard of this \
manner of his dealingjn refped of comfor^that
the Church did not now fee hisgrace,favour,yet
he left behind him a Spirit of grace,to af&vft her
heart with griefe, forrow, and fhame, and to

ftiil

My hands dropt with myrrb)&c%

ftir up her endeavours to feeke after him (as it is
faid hcxe) I rofe to open to my Seloved,andmy hands
dropt myrrh, and 'my fingers fweet fmelling myrrh,
upon the handles of the locks.

Here obfervethefe three things, which flnll
be briefly named ,becaufe they fball be touched
elfewhere.

Chrift s grace is the eaufe of our grace.

He firft leaves myrrh, and then her fingers
drop myrrh $ our oyle is from his oyle- the
head being anointed , the oyle ranne downe to the
skirts of Karons garment ; Out ofbtsfulneffewe
receive grace for grace 5 that is, our grace is an-
fwerable to the grace of Chrift ; we have all
from him, favour for his favour, becaufc he is
beloved, we are beloved^ we have the grace of
Sanltiji cation from him, he was fan&ified with
the Spirit, therefore we are fan&ified 5 we have
Grace ojfriviledgefox his Grace, he is the Sonne
of God , therefore we are Somes $ Hee is the
heireofHeaven,thercforcjitf4r*£«>tf 5 fothat
of his grace it is wee receive all, whether we
take grace fox favour, or fox thegrace of Sanffi-
f cation, or the grace of Priviledge and Prerogative,
all our graces are from his, our myrrh from his
myrrh.

This flaould teach us, the neceflltyofdepen-
dance upon Chrift, for whatfoever we have or
would have j which dependancc upon Chrift is
the life of our lif c,the foule of our foules.

Againe obferve from hence, that the Chur-
ches fingers dropped myrrh when fhe opened
1 R 3 the

245

Ser.IX.

Obferv.

Pfal.13^2,
& %6.9.
Ioh.1,16.

Seh.IX.

Obferv%

i Chi*. 2 8. to.

Mat. 2 s*i 9.

My hands dropt Witt myrrh ,&c.

the doore, andftirredupherfelfeto endeavour.
When firft her bowels were moved, then (he
makes to the doore,and then her hands dropped
myrrh,fothar,

Wefmde experience of the graceofQhrift> efpeci-
ally when we fiirttp our /elves to endeavour. Cdrife
i and be doing, and the Lord fl) all be with thee (faith
David to Solomon) fo let us rouze up our fel ves to
endeavour, and we fh ill find a gracious prefence
of Chrift, and a bleffed afliftanceof the Spirit of
ChriftjWho wil ihew himfelf in the midft of en-
deavours, Tohimthathaih flull be given : what is
that? To him that hath(if he exercife and ftir up
the grace of God in him)(hal begiven.Therfore
! let us ftirre up the graces of God in us, let us fall
upon actions of obedience, fecond them with
prayer j whatfoever we pray for and defire, fet
upon the pra&ife thereof , we mocke God elfe,
| except we endeavour for that we defire. There
was myrrh left on the doore, but {he fceles ir not
till (lie arofe, opened the doore, andlayedher
S hand upon the locke.

I fpeak to any Chriftians experience^ in the
midft of obedience they doe not find that com-
fort they looked for,and that it is meat and drink
to doe Gods will -, therefore keep notoffand
fay, I am dead and drowfie, therefore I fhali
be ftill fo : You are deceived? fall upon obe-
dience and pra&ifing of holy duties , and in
the midft thereof thou flialc find the prefence
and afliftance of Gods Spirit, that will comfort
thee.

The

4--

My bands droptmtbmyrrb^&cc.

*47

The third thing obfervablc from hence is this, Sb r.IX,
That Gods Graces are fweet. | Obferv.i ,

Pleafant and fvveet,comparcd here to myrrh,
which was an ingredient in the holy oyle. Grace
makes us fweet,prayers are fweet, as it is,Rev.8.
4. Chrift mingleth them with his owne fweet
odours, and fo takes and offers them to God.
Holy Obedience is fweet and delightful! to
God and to the confeience, it brings peace and
delight to others,thcrefore they are called fruits $
fruit doth notonely imply and fhew the iffuing
of good things from the root, but there is alfo a
pleafantneffe in it : fo there is adelightfulneffe in
good works,as there is in fruit to the taft 5 there-
fore if wee would be fweet and dclightfull to
God, let us labour to have grace. If wee would
thinke of our felves with contentment, and have
inward fweetneffe, Let us labour for the graces
of Gods Spirir,thefe are like myrrh. The wicked
are an abomination unto the Lord, whoabhorres
them,and whatfoever is in them : But, the righte-
ous andjincere man is his delight. Therefore if we
would approve our felves to God,and feelethat
he hath delight in us, labour to be fuch as he
may delight in.

Wherefore let the difcouraged foule make
thisufeof it ; nottobeafraidtodoe that which
is good upon feare we fhould finne. Indeed
finne will cleave to that we doe, but Chrift wi! I
jpardon the finne, and accept that which is fweet
of his owne Spirit. Let us not efteeme bafcly
of that which Chrift efteemes highly of 5 nor \

R a let

Piov.if.8.

Vfe.

248

Sbr.IX.

My Beloved put in bis bandfod

Exod.8.19,

1 Cor. 3.7.

let that be vile in our eyes that is precious in
his ; let us labour (o bring our hearts to com-
fortable obedience , for it is a fvveet facrifice to
God.

Now whence came all this * from this that is
mentioned/i^r.4. CM) Beloved pat in bis hand by
the holt of the door e, andmy bowels were moved for
him. Firftfor that expreflion, he put his finger in
bj theholeofthedoore. It implies here,that Chrift
before he departed left by his Spirit an impreffi-
on on the Churches heart, which deeply affe-
£tcd her to feeke after him.

The Fingers ipoken of, are nothing but the
power of bis Spirit, as the ufuall Scripture phrafe
is, Tbts is Gods finger^ Cods mighty hand, with-
out which all ordinances are ineffc&uall. Paul
may pUnt> and \^ipollos may water, but a] lis no-
thing without the working of the Spirit : The
motions whereof arc moft ftrong, being Gods
fnger, whereby he wrought all that affc&ion in
the Church,which is here cxprefled. Chrift be-
fore ke leaveth the Church, puts his finger into
the hole of the door e ; tkatis5he works fomewhat
inthe foulc by his Spirit, which ftirred up a con-
1 ftant endeavour to feeke after him. For why elfe
followesit? her bowels were moved after him,
which implies a worke of the Spirit upon her
bowels >expreft in her griefe for his abfence, and
(hamefor her refufing his entrance, and where-
by her heart was moved, and turned in her to
feeke after him. Fcom whence thus explained,
I obferve,

lhat

My Beloved put in bis hands fizcm

That outward me anes wiHdoe no good, unleffe the
finger of Cbriji come to doc all that k good*

The finger of Chrift is the Spirit of Chrift,that
i$5 a kindc of Divine power goes from him in
hearing and fpeaking the word of God, and in
prayer, there is more then a mans power in all
thefejif thefe work any effeS, chrtjl mufi fut hts
finger in ; when duties are unfolded to us in the
Miniftery of the word, all is to no purpofe, but
the founding of a voice, unleffe the finger of
Chrift open the heartland worke in the feule.

Let us make this ufe of it therefore,not to reft,
in any meanes whatfbever , but defire the pre-
fence of Chrifts finger to move, and to work up-
on our hearts and foules. Many carelefle Chri-
ftiansgoe about the ordinances cf God, and ne-
ver regard this power of Chrift , this mighty
power,^ fagtr of Chritf. Thereupon they finde
nothing at all that is divine & fpintuall wrought
in them : For as it required a God to redeeme u$3
to take our nature, wherein he might reftore os :
fo likewife it requires the power of God to alter
our natures. We could not be brought into the
ftate of grace withopt Divine fatisfa&ion ; and
we cannot be altered to a frame of grace without
a Divine finger, the finger of God working
upon our hearts and foules, Thisfhould move
us in all the ordinances of God that wee at-
tend upon, to lift up our hearts in the midft
of them. Lord, let me feele the finger of thy
Spirit writing thy word upon my hezxt.Turne
us o Lord, and we fiall be turned. Psay for this

quick-

ly 1.

My Beloved put in hti handle.

Obferv.l.

quickning and ialivcning 5 for this (lengthening
Spirit all comes by it. 2 . From this that it is faid
here, That Chrift puts his f tiger into the hole of the
doore before he removed /f,and withdrew hirafelfe.
Obferve,

How gracioufly Chrift doth deale with us,
That he doth alwayes leave fome grace, before be doth
offer to depart ? Let us therefore for the time to
come* lay, and ftore this up as a ground of com-
fort, that however Chrift may leave us, yet not-
withftanding he will never leave us wholly, but
as he gave us his holy Spirit at firft,fo he wi! con-
tinue him in us by fome gracious work or other,
either by way of comfort ,or of jlrength to uphold
us.Perhaps we may need more forrow,morc hu-
mility then of any other grace : For Winter is as
good for the growing of things as the Spring;
becaufe were it not for this, where would be the
killing of weeds and wormes, and preparing of
the ground,and land for the Spring : So it is as
needfull for Chriftians to find the prefence of
Chrift, in the way oi humiliation and abafiment^
caufingustoafflift our owne foules, astofeele
his prefence in Peace Joy, and Comfort. In this life
we cannot be without this gracious difpenfation.
We may therefore comfort our felves,thathow-
foever Chrift leaves us,yet he will alwayes leave
fomewhat behind him , as here he left fome
myrrh after him upon the handle of the doore ;
fome myrrh is left alwayes behind him upon the
fouI,which keeps ic in a ftate and frame of grace,
andfweetens it. c>/>rr£ was one of the ingredi-
ents.

My Beloved put in bis handle j

cnts in the holy cyle, asitis^W.30.30. and fo
this leaving of w^jt^ behind him, fignifies the
oyle of grace left upon the foule, that inabled
the Church to doe all thefe things, which are
after fpoken of.

But you will fay, How doth this appeare,
when in fome defertion a Chriftian finds no
grace, ftrength,or comfort at all i that nothing
is left *

It is anfwered, they ahvayes dee. Take thofe
who at any time have had experience of the love
of God,and of Chrift formerly ,take them at the
worft,you fhall find from them fome fparkles of
grace, broken fpeeches of tryed fecret comfort,
fome inward ftrength and ftrugling againft cor-
ruptions, their fpirits endeavouring to recover
j themfelves from finking too low,and with fomc-
J thing withftanding both defpaire and corrupti-
on.Take a Chriftian atthe \vorft,there will bea
difcovery of the Spirit of Chrift left in him,not-
withftanding all defertion. This is univcrfally in
all in fome meafure, though perhaps it is not dif-
cerned bya Chriftian himfelfe>but by thofe that
are able to j udge. Sometimes others can read our
evidences better then our (elves. A Chriftian
that is in temptation cannot judge of hisowne
eftate,but others can^and fo at the very worft,he
hath al way es fomewhat left in him, whereby he
may bee comforted , Chrift never leaves his
Church and Children that are his wholly
Thofe that are wholly left,they never had faving
grace,as Kjichitotthd, Cain. Saul, and luias were

left

Sbr.IX.

06j*&.

Anfw%

.1 1 i

Ai*

1^1

— - -.^

My bowels were moyed in me.

Seh.IX.

Ioh.i j.i.

Vfel.

left to themfelves ; but for the Children of God,
if ever they found the power of fan&ifying
grace, Chrijl whom be kves, he I eves to the end-,
From whom he departs not, unleflehe leaves
fomewhat behind him, that fets an edge upoa
theddjresto feeke after him.

Make this fecondufe of it, To magnifie the
gracious love and mercy of Chrift, That when
we deferve the contrary to be left alrogether,yet
notwithftanding fo gracioufly he deales with us.
Behold in this his dealing the mercy of Chrift,
he will not fuffer the Church to be in a ftate of
fecurity,but will rather(to cure her) bring her to
another oppofite ftate of griefe and forroW, as
we (hall fee in the next point, how that which
Chrift left in the heart of the Church, fo affli-
<5ted hexyThat her bowels were turnedin her. Wher-
upon fhe rifeth,feeke$, and enquires after Chrift
by the watchmen and others.So (he faith of her
| felfc.

nflty bowels were moved in me,dcc.
What was that ? My heart was affe&ed, full
of forrow and griefe for my unkind dealing with
Chrift. Hereby thofe affe&ions were ftirred up
(that were afore fleepy and fecure ) to godly
griefe5forrow,and fhamerFor God hath planted
affedlions in us, and joyned them with confei-
ence3as the Executioners with the Iudge:Sothat
when as confeience accufeth of any finne,either
of Omiffion or Comtniffion#ftQ&\ons are ready to
bethe executioners within us. Thus to prevent
etcrnall damnation, God hath fet up a Throne

My bowels Were mowed in met

in our own hearts to take revenge and corrc<5Hon
by ourowne affe<5Hons,godly forrow and mour-
ning^as here the Church faith, CMy bowels were
turnedin me.lt was a (hameand griefe, fpringingl
out of love to Chrift that hath been fo kind7pa- j
; tieot and full of forbearance to her. CMy bowels]
S were turnedin me^ that is, forrow and grkfe were
upon me for my unkind dealing.

Thcobfervation from hence is,

That fecurity , and a cold dull ft ate, froduceth a
contrary temper , that is,thofe that are cold,dull,
fecure5and put off Chrift, he fuffers them to fall
into (harp forrowes and griefes.

We ufually fay, cold difeafes muft have hot
and (harp remedies : It is mod true fpiritually,
fecurry, which is a kind of lethargy (acolddif-
eafe) forgetting of God, and our duty to him,
mud have a hot and (harp cure ; and the lethargy
is beft cured by a burning ague. So Chrift deales
here , he puts his finger in at the hole of the
doore,and leaves grace behind to work upon the
bowels of the Church, to make her grieve and
be afliamed for her unkind dealing. Thus he
cures fecurity by forrow.This isthe beft conclu-
fion of fin.

And we may obferve withall, That even/fa/
$f Omiffion they bring grief e, flame ^ and forrow 5
And in the iffue through Chrifts fandifying
them, thefe which they breed,confume the Pa-
rent $ that is^jinne brings foxth forrow. ,fhamc3zn&
griefe, which are a meanes to f ccure fmne. Secu-
rity breeds this moving of the bowels 5 which mo-

. ving

Ser.IX.

Ob fir v.

Obfirv.

My bowels were mo<vedin mc^

r.IX. I ving helps fecurity .Would we therefore prevent

forrow, fhame, and griefe : Take heed i hen of

fecurityxhe caufe that leads to them^yta of finnes

of Omiffion, wherein there is more danger then in

finnes of commiffton. The finnes of carnall wie-

i ked men are dually finnes of Comrmjfwn, moft ;

which breakc out outragioufly , and thereby

taint themfelves with open fins.But the finnes of

Gods peopleC who are nearer to him)are for the j

moft part finnes of omiffion, that is^egligence,

coldnefle, careleflenefTe in duty, want of zeale,

and of care they fhould have in ftirringupthe

graces of God in them^ as the Church here,

| which did not give way to Chrift>nor fbooke off

Ifecurity.

Vfe. \ Let us efteem asfleightly as we will of finnes

1 ofomiffion, and carclcfneffe, they are enough to

i bring men to hell, if God be not the more mer-

! cifull. It is not required onely that we doe no

; harme, and keep our felyes from outward evils $

but we muft doe good in a good manner, and

have a care to be fruitfull and watchfully which if

we doe not3th is temper wil 1 bring griefe,{hame,

and forrow afterwards : As here cv en for finnes

of Omiflio.n,deadnefie, and duln< ff/7 uefeethe

Church is left by Chn^andher iorvels are turntd

xn kcr : For carelcfle negle<3,and omiflion of du-

| ty to God, is a prefage, and forerunner of fome

downefall and dejeftion. And commonly it is

true,whena man is in afecureand carelefie eftace,

• a man may read his deft iny (though he have been

never fo goodj nay the rather, if he be good.

Such I

■ 1

Al> bowels were moved in me.

Such a one is in danger ro fall into fome fharp
punifhment^or into fome fin $ for of all ftates and
tempers, God will not fuffcr a Chriftian to be in
a fecure, lazie, dead ftate, when he cannot per-
forme things comfortably to God, or himfelfe,
or to others ; a dead fecure eflate is fo hateful I to
him(decay in our fiift love,this lukewarme tem-
per) that he will not endure it, it either goes be-
fore fome great finne,crofTe, affliction, or judge-
ment.

My bowels were moved in me.
And good reafon, it was a futable correction
tothefinne wherein flic offended : For Chrift
his bowels were turned towards her in love and
pitty> My love, my dove, my und(fikd> in which
cafefhe negltcfting him, it was rit fhee fhould
find moving of bowels in another fence (out of
love too) but in fhame and mourning. Chrift
here leaves her to fecke after him, that had
waited and attended her leifure before, as we
fhall fee after.

The next thing we may hence obferve in that,
That her bowels weretmnedin her from fomething
left in the hole of the doore by the Spirit of
f Chrift,is,

That Chrijl hath our affetfiens in his govern-
ment.

He hath our bowels in his rule and govern-
ment,more then we our felves have. Wc cannot
of our felves rule our griefe, fhame, forrow, or
fuch affe&ions asthefe. Thewifeft man in the
world cannot award griefe, and forrow, when

God'

Olfcrv.

256

SeiuIX.

prov.21.if

1S1m.17.23,

Gcn.4,

Vfe.

Af y bowels were molted in me.

God will tume it upon his bowels> and make a
manafhamed and confounded in himfelfe. All
the wir and policy in the world cannot fuppreffe
thofe affcdhons 5 for Chrift rules our hearts. The
hearts of Kings are in his bandy as the rivers of 'wa-
ter,as well as the hearts ofordinary perfons.

If he fet any thing upon the foulc to afflidt it
and caft ir downe> it (hall affli<5t ir, if it be but a I
conceit, if he will take away the rcines from the l
foule, and leave it to its owne paflion,removing
away its guard 5 for he by his Spirit guards our
fouleswith peace, by commanding of tranquil-
lity : So as let him but leave it to its felfe, and it
willteareit fclfc in funder ; as ^chitophel^who
being left to himfelfe, did teare himfelfe in pie-
ces^*;* alfo being thus lefr>was riifquieted,tor-
mented, and wracked himfelfe. So Ind^s in this |
cafe being divided in himfelfe- you fee what be-
came of him; Let Chrift but leave us to our cwn
paffion of forrow, what will become of us but
mifery^He hath more rule therefore of our pafli-
onsthen weourfclves have, becaufe wecannot \
rulethem gracioufly,norcan we ftay them when
we would.

Therefore this fliould ftrike an awe in us of
God,withacaretopleafehim : For there is not
the wifeft man in the world,butif heremoye his
guard from his foule,and leave him to himfelfe :
If there were no Dcvill in hell, yet he would
make him his owne tormenter and executioner;
therefore the Apoftle makes this fweet promife,
P&/.4.7. He bids them pray to God 3 Kyindtht

PedC*

1
>

My bowels were moved in me.

peace of God which pajfeth all underfiandingjhould
[guard"} their fiules, &c. So the word is in the
original]. It is a great matter for the keeping
i of Gods people, to have their foules guar-
ded.

Her bowels were turned in her.

Here againe, as the conclufion of all this>
we feeing this cftate of the Church, may won-
der at Chrifts carriage towards her in this
world. Chrift is wonderfull in his Saints,
and in his goodnejfe towards them ; fometimes
alluring them, as wee fee Chrift the Church
here $ wondrous in patience, notwithftanding
their provocation of him ; wondrous in hisde-
fertions 5 wondrous in leaving fomething behind
him in defertions. Thofe that are his, hee will
not leave them without grace, whereby they
(hall feeke him againe. Nay, the falling out
of lovers fhall be the renewing of frefh and
new love, more conftant then ever the former
was. Thus our blefled Saviour goes beyond
us in our deferts, taking advantage (even) of
our fecurity (for our greater good) making all
workc to good in the iflue, which (hall end in
a more neare and clofe communion between
Chrift and his Church, then ever before.
Carnall men feele not thefe changes, ebbings
and Sowings ; they are not acquainted with
Gods forfakings. Indeedtheirwholelifeisno-
thing but a forfaking of God, and Gods for-
faking of them, who gives them outward com-
forts, peace and friends in the world , where-

S in

25?

Ser.IX.

i Thef 5.

Rom. 8.28,

158

SeeuIX.

pral.3j.19.

My bowels Were moved in me.

in they folace thcmfelves 5 but for inward
communion with him, any ftrength to holy
duties, or againft finne , for to be inftruments
for Gods honour and fervice, to doe any good,
they are careleffe : For they live hereto ferve
their owne turnes , leaving their ftace and in-
heritance behind them. The Scriprure faith,
They have no changes , therefore they feare not
God, and fo they goe downe to Hell quietly
and fecurely. O but it is otherwife with
Gods Children , they are toffed up and
downe, God will not fuffcr them to profper>
or live long in a fecure, drowfie, finfull Hate,
the continuance wherein is a fearefull evi-
dence, that fuch an one as yet hath no faving
grace, nor that he yet belongs to God, feeing
Chrift hates fuch an cftate , and will not fuf-
fer his to be long therein , but will fliift and
remove them from veflell to veffell, from con.
dition to condition, till hce have wrought in
them that difpofition of foule, that they fliall
regard , and love him more and more , and
have nearer and nearer communion with
him.

THE

,^^^^*fWpf?

The tenth Sermon

Cant. V. VI.

I opened to my Beloved, but my Beleved had with-
drawn himfelje, and was gone ; my foule failed
when he (pake J fought him but could not find him,
I called him, but he gave no anfwtr.

Huswe fee that the life of a Chri-
ftian is trouble upon trouble , as
wave upon wave. God will not
fuffer us to reft in fecurity, but one
way or other he will fire us out of
our darting holes, and make us to run after him $
how much better were it for us then to doe our
works cheerfully and joyfully J3 town as we way
obtaine, then to be thus hurried up and downe,
and through our owne default comming into de-
fertions,and there receiving rebukes and blowes,
and delayes ere we have peace againe, as it fell
(out with the Church in the fequell,for this Text
is but the beginning of her feeming mifery .The
watchmen after this, found her, and wounded her,
&e. But Heaven is more worth then all,now that
her affe&ions arc kt on fire, from thence flie be-
ftirsher felfe, isrefolutetofindouther^/^^,

S 2 whom

25*

Ser.X.

260

'SeiuX.

My Joule failed when he {pake,

Obferv.

whom lbs highly values above all this world,
How her affections were ftirrcd by Chrifts put-
ting in his finger ac the hole of the doore we h ive
heard. Now followeshera&ion thereupon,for
here is rifing, opening, feeking, calling and en-
quiring after Chrift. I
Action followes affeftion. After her bowels are
moved,(be arifeth and openeth,from whence we
may further obferve,

That where truth of affection is, it will di fever it
felfein the outward man >one way or other f fthere be j
any affection of love and piety to God, there
will be eyes life up, knees bended downe, and
hands ftrerched forth to Heaven. If there be any
grkfefor finne, there will be the face deje&ed,
the eyes looking downe, fome expreflion or
other:If there be a defire,there will be a making
forth to the thing defired : for the outward man
is commanded by the in ward,which hath a kind
of foveraigne commanding power over it, and .
fayes, doe this and it doth it, fpeake this and i
fpeakes it 5 therefore thofewhofc courfes of
life arc not gracious, their affedions and their
hearts are not good -, for where the aflfc&ions are
good,the a&ions will be futable. Her bowels were
moved jn her9 and prefentlyfhefhewes the truth
of her affe&ion3 in that fhee maketh after
him.

1 .Her foule failed when hejpake,

2 .She makes after him.
tjtfy foule failed when he ft ake J. fought him btf

Icouldnotfind him*
\ Of

My Joule failed when be fyake.

O f Chrifts withdrawing himftlfe we fpake in S e r .X.
generall before, wherfore we will leave that and
proceed.

tjtty feule failed when be (fake.
Thac is,her foule failed when (lie remembred
what he had fpoke, when he flood atthedoore,
and hid,Opentomemy Sifter, my Love, my Dove,
my Vndefiledt for my head is wet with the dew> &c.
Now when Gods Spirir had wrought upon her,
then (lie remembred what Chrift hadfaid : All
thofe fweet allurements were cffe&uall now un-
to her, efpecially when flie faw that after thofe
Ifweet allurements Chrift had wichdravvnehim-
felfe,forthatis themeaningof thefewords(Afy
foule failed when he [pake unto me) Hce did not
fpeakenow $ but her foule failed after he fpake;
for fo it fhould be read, that is, after fhe remem-
bred his f peech to her$ for now when flic opened
he was not there, therefore he could not fpeak to
her.

The word of Chrift howfoever for the prefect it be
not ejfetfualt, yet afterwards it will he in the remem-
brance of it.

To thofe that are gracious* it will be efFe&uall
when the Holy-Ghoft comes to feale it further
[upon their heart.-Chrift fpake many things to his
Difciples which they forgor 5 but when after-
wards the Holy Ghoft the Comforter was come,
his office was, to bring all things to their remem-
brance that thy had forgotten before. The Holy-
Ghoft taught them not new things, but brought
former things to their remembrance ; for God j

S 3 will!

Obferv.

Ioh.14 16.

i^M.

i6z

SbtuX.

My Joule failedvben be fiake,

Luk. itf.*$.

will make the word effe&uall at one time or
other, perhaps the word we heare is not effe&u-
all for the prefent , it may afterwards , many
yeares after 5 when God awakes our conf'ci-
ences.

And as this is true of Gods Children, the
feed now fowne in them perhaps will not grow
up till many yeares after:fo it is true alfo of thofc j
that are not Gods Children,they think they fhil
never heare againe of thofe things they heare,1
perhaps they will take order by {enfuality, har-
dening of their hearts(and through Gods judge-
ments withall concurring) that confeience fhall
not awake in this world, but iiflull awake one
day :for it is put into the heart to take Gods part,
andtowitnefleagainft us for our finnes. It fhall
have and performe its office hereafter, ufe it as
you will now , and it will preach over thofe
things again that you now heare. You fliall heare
againe of them, but it fliall be a barren hearing.
Now we may heare fruitfully to doe us good,
but afterwards we (ball call to mind what wee
have heard,and it fliall cut us to the heart. Dives
(we know) had CMofes and the Prophets to in-
ftruft him, but he never heeded them in his life,
unt ill after wards to his torment : Somen never
heed what they heare and read, they put off all
and lay their confeiences afleep ; but God will
brine them afterwards to remembrance. Bat be-
Uie\ , , caufeit is a point cfpecially of comfort to the

To artenJdtli i /-T-.-^u r r •

g?ntly upon the\ v>nui~i'»

Labour we all of us to make this ufe of it, to

ordirsKesof
Gal

My Joule failed when be ftake.

— n

263

Ser.X.

be diligent and carefull to heare and attend upo
the ordinances of God $for howfoever that we
heare is not effectual 1 for the prefent, but feems
I as dead feed caft into the heart, yet God will
givek a body after, asthe Apoftlefpeakes,atone ' G«w**
time or other. And that which we heare now,t he
Holy-Ghoft will bring it to our remembrance
when we ftand in moft need of it.

My foule failed when he /pake,

She was in a fpirituall fwoone and deliquium
upon his withdrawing, whence the point confi-
derable is,

That Chritt doth leave his Church fometimes.and
bring it very low in their owneapprehenfions, that
their hearts fafle them for want of his pre fence : So
it was with David, fo with Jonah, fo with the
Church,£rf/w.:}.j.wefeeit at large.

The neceflity of our foules, and of our eftates
require this,as fometimes a body may be fo cor-
rupt, that it muft be brought as low as poflible
may be before there will be a fpring of new and
good bloud and fpirits : fo we may fall into fuch
a ftate of fecurity that nothing will bring us to a
right temper^butextreame purging. And ufually
Goddealcs thus with ftrong wits and parts (if
they be holy) David and Solomon were men ex-
cellently qualified; yet when they tafted of the
pleafures and contentments of the world too
deep, anfwerably they had, and fo ( ufually)
others fhall have fuch defertions as will make
them fmart for their fweetnefle, as was Ihewed
before.
i S 4 But

Obferv.

Ionaha,*.
Reafon.

My Joule failed^ ben be jpake,

Sbr.X.

The heart fnty.

WhenGeJ ap
pearcs an
enemy.
lob 7. 20,

Simile.

But upon what occafions doth a Chriftian
thinke efpecially, that God doth leave, forfake
and faylehim.

Firft, This fayling and fainting of the foulel
is fometimes upon an apprehenfion, as if God
and Chrift were become enemies, as lob faith,
and as having fee us as a But to (hoot at, but this
I is not all that a gracious and pure heart finkes
for.

Butalfofccondly, Fortheabfenceof Chrifts
irien drifts love , though it feele no anger. Even as to a!
hve u abfrn i iovinp \\Tifc her husband not looking lovingly j

and not e It t & r r t 1 • ld nYJ

upon her as he uled to doe, is enough to caft her «
do\vne,and caufe her fpirits to fayle : fo for God
to looke upon the foule 5 put the cafe not with an
angry, yet with a countenance withdrawne, it is \
fufficienttocaftitdowne 5 for any one that hath
dependancc upon another, to fee their counte-
nance withdrawne, and not to (hew their face as
before : If there be but a fweet difpofition in (
them, it is enough to daunt and difmay them.

Nay, Moreover when they find not that for-
mer affiftance in holy duties, when they find
rip of former^ t}iat ^t\v hearts are fhut up3and they cannot pray

affile in , ^ formerly when they had the Sp;ric of God

more fully ; and when they find thatthey can-
not be3re affli&ions with wonted patience, cer-
tainly Chrift hath withdrawne himfelfe ( fay
they.) This is firft done when wee heare the
word of God not with that delight and profit as
we were wont, whenrhey find how they come
neare to God in holy communion, and yet feele

not'

When tkey

bo'y duties

- •—■ ■- ' m ^ ■ — ^m^— ■■■■ an . ■ — — — — I ■.,

My foule faled whenhefpake.

not that fweet taft and relifli in the ordinances
of God as they were wont to doe ; they con-
I elude certainly God hath hid his face, where-
J upon they arecaftdowne,their fpirits fayle. Andj
! doe not wonder that it fhould be fo^bv i: is fo -in j
nature^when the Sunne hides it felfe many dayes |
from the world, it is an uncomfortable time, the
fpirits of the creatures lowre and wither 5 we fee
it fo in the body, that the animall fpirits in the
braine (which arc the caufe of motion and
fence) if they be obftru&ed, there followes
an i^ipoplexie and deadnefle. So it is between
Chrift and the foule, he is xh^ Sunne of Right e*.
mfnejfe, by whofe beames we are all comfor-
ted and cheared , which when they are with-
held,thcn our fpirits decay and are difcournged.
Summer and Winter arife from the prefenee
and abfence of the Sunne. What caufeth the
Spring to be fo cloathed with all thofe rich or-
naments •? the prefenee of the Sun which comes
nearer then. So what makes the Summer and
Winter in the foule,but the abfence or prefenee
of Chi ift? what makes fome fo vigorous bey ond
otheis,but the prefenee of the Spirit ? As it is in
nature,fo it is here,the prefenee of Chrift is the
caufe of all fpirituall life and vigour 5 who when
he wkhdrawes his prefenee a little, the foule
fayles.

<JMy feule failed when he (pake tome, I fought
him but J conld not find bimyI called but he gave me
no an fiver.

The Church redoubleth her complaint to |

(hew

Mai. 4. 2.

Obferv.

266

Obferv.

1 fought him but I could not find him ,

i Kin.17.18,

i {hew her paiTion, k_A large heart hath large expref-

I fans jfhe took it to heart that Chrift did not fhew

himfelfe in mercy^therfore fhe never hath done,

I fought him j hut I could not find 'him >I called \but he

gave mc no an fiver.

^Affection makes eloquent and large expreffiens.
But mainly obferve from this fay ling of the
Church, The difference between the true children
of God and others. The childe of God is caft down
when he finds not the prefence of God, as he
was wont,his fpirits faile, A carnall man that ne-
ver knew what this prefence meant, regards it
not, can abide the want of it ; he finds indeed a
prefence of God in the creature which he thinks
not of 5 there is a fweetnefle in mear,drinke, reft*
and a contentment in honour, preferment, and
riches 1 And thus God is prefent alwayes with
him. But other prefence he cares not for ; nay,he
{huns all other prefence of God5 labouring to
avoid hisfpirituall prefence-For what is the rea-
fon that a carnall man {huns the applying of the
word and the thinking of it,but becaufe it brings
God neare to his heart,and makes him prefent *
What is the reafon he fhuns his own confeience;
that he is loath to heare the juft and unanfwe-
rable accutetions that it would charge upon
him , but becaufe he cannot abidethe prefence
of God in his confeience? What is the reafon he
{huns the fight of holier and better men then,
himfelfe i they prefent God to him being his \
Image, and call hisfinnes to memory, and up-
braid his wicked life. Hence comes that fatani-

call

1 fought: him but I could not find him.

call hatred more then humane in carnall vile
men,to thofe that are better then themfel ves,be-
caufe they hate all prefence of God, both in the
Word, Miniftery, and all Gods holy fervanrs $
all fuch prefence of God they hate, whereof one
maine reafon is, becaufe they are malefa<5brs,
wicked rebels, and intend to be fo. And as a
malefa&or cannot endure fo much as the
thought of the Judge, fo they cannot thinke of
Godotherwifc(inthatcourfetheyarein)thenof
a Judge, whereupon they tremble and quake at
the very thought of him, and avoyd his pre-
fence.

You know that great man Felix,? ml fpake to
in the Afts> when he fpake of the judgement to
come , and thofe venues, as Temperance, and
Rightcoufnefle,which he was void of, and guilty
of the contrary vices, he quaked,and could not
endure to hcare him fpeake any longer. Wicked
men love not to be arraigned, tormented, accu -
fed and condemned before their time ^therefore
whatfoever prefents to them their future terri-
ble eftate,they cannot abide it It is an evidence
of a man in a curfed condition, thus not to en-
dure the prefence of God ; butwhatfhillGod
and Chrift fay to them at the day of judgement t
It was the defire of fuch men not to have to doe
with the prefence of God here$and it is juft with
Chrift to anfwer them there as they anfwer him
T\cw^J)efarty depart, we mH have none of thy wayes
(fay they) Depart ye curfed (faith he) He doth
but anfwer in their owne language, Depart ye

cur Jed

267
Sbr.X.

AGt *4.ij.

Marie f,7.

lob 1

2.17.

268

•C0I.3.4.

Col. 3. 4.

1 fought him but I could not find him, {

. , , ; ■ 1

cur fed with the Devill and his ^Angels. 1

Butyoufee the Childc of God is clcaneof
another tern per,he cannot be content to be with-
out the pre fence of God and of his Spirit en-
lightning, quickning, ftrengtheningand bl effing
of him in fpirituallrefpe&s. When he finds not
his prefence helping him, when he finds Chiift
his life is abfent from him, he is prefently di£ j
couraged : For, chrifitsour lift. Now v;hena ]
mans life fayles all fayles, when therefore a man
finds his fpirituall taft and comfort nor as it was
before, then oh , the life of my life harh with-
drawne himfelfe, and fo is never quiet till hee
have recovered his life againcj fotChriJl is his
life.

And becaufe there is a prefence of God and
of Chrift in the Word and Sacramentf, a fweet
prefence: the godly foule he droops andfailesif
he be kept from thefe, he will notexcommuni-
Icate himfelfe as many doe, that perhaps are
afleep when they fhould beat the ordinances of
God s but if he be excommunicated and bani-
fhed,6 how rakes he it to heart ! Pfal. $2.1. ^As
the Hart panteth after the water brooks, fo longeth
my foule after thee >0 God. The whole 84. Pfalme
is to that purpofe, O how amiable are thy Taberna-
cles 0 Lord of Hofls f He finds a prefence of God
in his Word and Sacraments^ and when he doth
not taft: a fweet prefence of God therein, he
droops and finks,

Acarnall man never heeds thefe things be-
caufe he finds no fweetnefle in them 3 but the

godly

1 fought him but Icou dwt find him.

godly finding Chrift in them they droop in the
wane of them* and cannot live without them,
Whither pall rve goe (fakh Peter to Chrift) thou
hafr the words of eterna/l life, I finde my foule
quickneci with thy fpeaking.Soa foule that feels
thequicknir.g power of the ordinances, hewiil
never be kept from the meanes of falvation, but
he droops and is never well till he have recove-
red himfelfe againe <

Againe, another difference may be obferved,
Carnall men when they find the fence of Gods
anger, they feckenotGodsfavour,butthinkeof
worfeand worfc ftill, and forun from God till
they be in hell. But thofe that are Gods chil-
drcn,when they faileand find the fence of Gods
difpleafure,they are fenfible of ir, and give not
over feeking to God, they run not further and
further from him.

The Church here though flie found not
Chrift prefent with her, yet fheefeeks him ftill,
and never gives over.

Whence againe we may obkvvcjrhat although
the church be faid to faileand not to find cbriftjet
he is prefent then with her. Vox who inabled her to
feeke him. To explaine this,there is a double pre-
fence ot Chrifh
i. Felt.
2 Not felt.

The prefencefelt, is when Chrift isgracioufly
prefent, and is withall pleafed to let us know fo \feiti
mueh^which is a Heaven upon Earth 5 the foule
is in Paradifc then, when (he feeles the love of

God\

Sbr.X.

Ioh.tf.68.

Obfsrv.

Tb4t there u a
double pre fence
of Cbri(lfel$
andnotfeti.]

Hitprefence

170

SfiR.X.

J /ougk bim but I could not find him,

Mat. 1 1*

Gen, % il

God ^ed abroad in the heart, and the favourable
countenance of God (hining upon her, then fhe
defpifeththe world,the devill and all,and walks
asiffhewerehalfein Heaven already $ for (he
finds a prefence and a manifeftation of ir,a more
glorious ftate then the world can afFourd.

Bur, There is a frefence of Chrift that is fecret,
drifts unfeit j when he fecms to draw us one way, and to drive
fecret fnfince. us ^^her, that we are both driven and drawne
atcmccjwhenhe feems to put us away, and yet
notwithftanding drawes us ; when we find our
foules goe to Chrift, there is a drawing power
and prefence, but when we find him abfenr5here
is a driving away. As we fee here in the Church
and in the woman of Canaan, we fee what an an-
fwer (he had from Chrift 5 at firft none5and then
an uncomfortable, and laftly a moft unkind an-
fwer. We mufl not give the children* bread to dogs.
Chrift feemed to drive her away, but at the
fame time he by his Spirit drawes her to him,
and was thereby fecretly prefent in her heart to
increafe her faith. When Chrift wreftled with
Jacob, though he contended with him, yet the
fame time he gave Jacob power to overcome
him, to be //r^/ a prevailer over him : fo at the
fame time the fchurch feemes to faile and faint 5
yet notwithftanding there is a fecret drawing
• power pulling her to Chrift, whereby (he ne-
ver gives over3 but feekes and cals ftill after
him.

| It isgood toobfervethiskindof Cbri % dea-
ling, becaufe it will keep us that we be o cKfc

C0i.r3ged ,

I fought bimjjut lcouldnot§nibim>

V}\

Sb^.X.

couraged when wc find him abfent. U Rill there
be any grace left moving us to that which is
good.-If we find the Spiritof God moving us ro
Jove the word and ordinances, to call upon him
by prayer, andtobemoreinftant, certainly we
may gather there is a hidden/ecret prcfence here
that drawes us to thefe things ; nay more that the
end of this feeming forfaking and ftrangtneffe
is to draw us nearer and nearer, and at length to
I draw us into Heaven to himfelfe. Gods people
arc gainers by all their loffes, ftronger by all
theirweakneflTes,and the better for all their crof-
fes whatfoever they are. And you (hall find that
the Spirit of God is more forceable in them af-
ter a ftrangeneffe, to ftirrethemupmore eager-
ly after Chrift then before 5 as here the Church
doth forhereagerncffe, conftancy and inftant-
nefle it groweth,as Chrifts withdrawing of him-
felfe groweth.

Let us therefore learne hence how to judge
of our felves, if we beinadeadlivelefleftate, no» to judge
bothinregird of comfort and of holy perfor- ^I/'aT ?'*
mances, whether we be content to be fo. If e/fate, Zthtl
we be not contented, but make towards Chrift r^arj ofeom-
more and more, it is a good figne that he hath ^erformnces!y
not forfaken us, that he will come againe more
glorioufly then ever before. As here we /hall
fee after it was with the Church, he feeme^
ftrange, but it is to draw the Church to difcov e
hcraffc&ion, and to make her afli3med of her
former unkindneffe, and to fir furer and hold fa
fter then (he did before, all ends in a moft fwee
communion, Wt;

Vfiu

, 1.

^7^

1 fought him but I could not find bim,

S b r • X. I We fhould labour therefore to anfwer Chrifts
vfez. deale in futable apprehenfions otfoule, when
jvejbouid deA he is thus prefent fecretly, though hee feeme

pend upon
Chrift in a
faming ab-
fence*

in regard of fome comforts and former expe-
rience of his love to withdraw himfelfe. It
lhould teach us to depend upon him , and to
beleeve though wee feele not comfort, yea
againft comfort, when we feele fignes of dif-
pleafure. If he can love and fupport me, and !
ftrengthen my foule, and fhew it a prefence of
that which is fit for mee. Certainly I fhould
anfwer thus with my faith, I will depend up-
on him (though he kill me) as lob did ; our
foules fhould never give over feeking of
Chrift, praying and endeavouring, for there is
true love where he fcems to forfake and leave ;
therefore I ought in thefe defertions to cleave to
him in life and in death.

THE

The eleventh Sermon

*73

Sek.XI.

Cant. V. VI. VII.

I opened to my Beloved, but my Beloved had with- !
drawnehimfelfe^andwas gone : my Joule failed 'j
n?^# ^ §ahe, I fought htm but could not find \
himj called him,but he gave meno anfwer&c.

He pride and fecurity of the Spoufe

provokes the Lord her Husband

oft to bring her very low , they

* being incompatible with Chrifts

refidence.

Pride is an affeffion contrary to his prerogative,
for it fets up fomewhat in the foule higher then
Godthehigheft.

Security is a dull temper, or rather diftemper
that makes the foule negled her watch> and re-
lye upon fome outward priviledge, where this
sill couple is entertained, there Chrift ufeth to
withdraw himfelfe, even to the failing and fain-
ting of the foule.

The Spoufe is herein her fainting fit, yet flic
feeks after Chrift, ftillfliegivcs not over : fo/0-
nasj am tall out of thy pre fence (fay es he) yet not-

T withftandwg

Ionah s»

174

Ser.XI.

Ifa.ij.

Mat. if.
X.

— — — ■ — — — ■■ i - i

1 fought him but I could not find him.

rvithftandmg I will looke toward thy holy Temple.
And Ddvidy PfaL 3 1.22./ faidin my haft lam cajl
out of thy fight, yet nottvitbB anding thou hear deft
the voyce of my payer. He faid it,but he faid ic in
his haft. Gods children are furprized on the fud-
den to thinke they are caft away ; but ic is in haft,
and fo foon as may be they recover themfelves.
/ faid it is my infirmity , faid David, Pfal.j$. It is
but in a paflion. Here then is the difference be-
tween the children of God and others in defer-
tions , they arifc, thefe lye (till and defpaire*
There is life in thefub[hnceofthe Oake that makes
it lift up its head above ground, though it be cut
downetothc flumps. Nay we fee further here,
the Church is not taken off for any difcourage-
ments, butherfaithgrowesftronger3 asthentf-
mans of C*na*n did.

TheReafon whereof is, Faith lookescothe
Promife, and to the nature of God, not to his
prefent dealing.

And then God by afecret worke of his Spirit
(though he feemc to be an enemy yet notwith-
standing) drawes his children nearer and nearer
!to him by fuch his dealing. All this ftrangencfTe
•is but to monifiefome former luft, orconfume
Tome former dregs of fecurry.

I fought him but I could not find him.

Here one of the greateft difcouragements
of all other is, when prayer (which is lefr to
the Church as a falve for all fores) hath no an.
fwer. This is the complaint, but indeed aner-
rour of the Church 5 for Chriftdidhearetbe

Church

*75

Ser.XI.

How to kji(fi»
that God heart
our payers.
If be therewith
gives minward
peace.
Phil 4.

A Fpirtt to bild:
cut in prayer'i
though vithouii

peace.

» — = — *■

1 fought bim but I could not find bim.

Church though hec fcemed co turns his
backe.

But how Jhall we know that God he ares our prayers?

Amon'gft many other things this is onqwhen
he gives us inward peace, then he heares our
prayers,for fo is the connexion,P£/7.4.6,7.
( Or fecondly, If we find a Spirit to pray ftill,
a Spirit to wait and to hold out, it is an argu-
ment that God either hath or will heare thofe
prayers.

And as it is an argument that God heares
our prayers, fo is it of the prefence of Chrift ;
for how could wee pray but from his inward
prefence i Chrift was now prefent, and more
prefent with the Church when he fcemed not
to be found of her, then he was when fhe was
fecure, for whence elfe comes this eager nejfe of
dtfire, this (J>irit of prayer, this earnejlneffe of fee-
king'.

1c ailed Jottf he gave noanfwer&c.

Directions how to carry our felves in fuch an
eftatc.How ftiall we carry our felves when ic fals
out that our hearts faile of that we feeke for,
when we pray without fuccefTe, and find not a
prefent anfwer, or are in any fuch like ftatc of
!defertion*

1. We mufl beleeve againft beliefe (as it were)
hope againfi hopc>and truft in G$d3 Howfoever he
fliewes himfelfe to us as an oppofite.lt is no mat-
ter what his prefent dealing with his Church
and Children here is, the nature of Faith is to j
breakthrough all oppofition, to fee the Sun be- 1 2Cor.6.

T 2 hind

Rom.4.

1 fought him but Icoud not find him.

hind a cloud,rny to fee one contrary in another,
life in death ,a calme in a ftorme,&c.

2 . Labour for an abfelutt dependancy upon Chijb
with a poverty offpirit iff cur jelves,this is the end
of Chrifts withdrawing himfehe, to purge us of
felfe-confidenceand pride.

j. Scirreupyourgraces/orasnaturejoyning
with phyficke helps it to vvoike and carry away
the malignant humours : fo by the remainder of
the Spiritthacis in us, let us fet all our graces on
work untill we have carried away thatthat of-
fends and clogs the f eule, and not finke under the
burden, for this is a fpeciall time for the exerci-
fing of faith, hope3 love, diligence, care, watch-
fulneffe5and fuch like graces.

And let us know for our comfort, that even
this confliding condition is a goodeftate. In a
ficke body it is a figne of life and health approa-
ching when the humours are ftirred, fo as that a
man complains that the phyfick works. So when
we take to heart our prefent condition, though
we faile and find not what we would, yet this
will worke to the fubduing of corruption at
length. It is a figne of future vitfory when we are
di (content with our prefent ill eft ate. Grace will get
theupper hand, as nature doth when the humors
aredifturbed.

4. Againe, when we are in fuch a feeming
forlorne eftate , Let h* have reeourfe to forrntr
experience. What is the reafon that God vouch-
fafes his children for the moft part in the be-
ginning of their conversion (in their firft love)
experience

lfougbthim but 1 could not find bim ,

experience of his love to raviftyzient i Itis,that
afterwards they may havcrecaurfe to that love
of God then felt to fupport themfelves ; and
withalltoftirre up endeavours and hope ; that
finding it not (o well with them now, as former-
ly it hath been,by comparing ftate wirh ftate,de-
fires may be ftirred up to be as they were3 or ra-
ther better.

And as the remembrance of former experi-
ences ferves to excite endeavour, fo to ftirre up
Hope. I hope it (hall be as it was, becaufe God is
Immutable. Ichange,but Cforift alters not,the
inferiour elementary world changes, here is
faire weather and foule, but the Sunne keeps his
perpetuall courfe 5 and as in the glomicft day
that ever was, there was light enough to make ic
day, and to diftingu (hit from nigh: (chough the
jSunnedid not fhinc:) So inthemoftdifconfo-
late ftate of a Chriftian foule, there is light
enough in the foule, to (hew that the Sun ofRigh-
teoufnejfe is there, and that Chrift hath fhmed up-
on the loule, that itis day with the foule and not
I night.

5 And learne when we are in this condition
to wait Gods leifure, for he hath waited ours.
Itis for our good,to prepare us for further blef-
fings, to mortifie and fubdue our corruptions, to
inlarge the capacity of the foule, that the Lord
abfents hirafelfe, therefore Bernard faith well,
libi accidit, &c. ChriH comes and goes away for
our good ; when he withdrawes the fence of his
love,the foule thereupon is ftretched withdefire,

T 3 that

Sbr.XI.

Hof.2.7

♦ »

Pfal«ii2.4.

276

Objett.
Mar.7 7.

Ifa.63.34.

1 called but be gave>&Ct

Ser.XL )

luJging of
grace by the
quantity tand
not by the

i Pet.i.

that it may be as it was in former time, in the
dayesofold. Thus much for that, I fought him,
hut I could not find him0 I called but he gave me
no anfwer.

Here wee mud anfwer one obje&ion before

we leave the words. This feems to contradict other l

Scriptures y which promt fe that thofe that feeke fh all

find. It is true, they that feeke (hall find, but not j

prefently. Gods times are the beft andficteft.

They that feeke (hall find, if they feek conftant-

ly with their whole heart in all the meanes,

Some doe not find, becaufe they feeke in one

meanes and not in another ; they feeke Chrift in

reading, and not in the ordinance of hearing, in

private meditation,but not in the communion of

Saints 5 we muft goe through all meanes to feeke

Chrift, not one muft be left. Thus if we will

feeke him , undoubtedly hee will make good

his promife 5 nay in fome fort, he is found

[before he ts fought , for he is in our foules to

ftirre up defire of feeking him ; he prevents us

with defires, and anfwers us in fome fort before

we pray ,when he gives us a Spirit of Prayer, it is a

pledge to us jhat he meanes to anfwer its. Therefore

it is a fpirituall deceit, when we thinke Chrift is

not in usi and we are negle&ed of him, becaufe

we have not all that we would have. Among

many other deceits that Chriftians deceive

themfelves with in this kind, thefe be two.

1. Thatthey judge grace Sy i he quantity, and
not by the value and price of it, whereas the leaft

meafure of grace and comfort is to be cfteemed,

be-

The WAtchmen&c,

277

Ser.XI.

fudging oj our

j becaufe it is an immortall feed csft into the foule
by an immortall God, the Father of Eternity.

2. Another deceit is, That we judge of our ^ndflstJ^
felves by fence and fee!ing,and not by faith* r * w J"g'

Ihe watchmen that went about the fity found me
and fmote me,andtooke away my vaile from me.

Here the poore Church after the letting down
I of heiownexercife in her defertion,now fers out
fome outward ill dealing (he met with, and that
Sfrom thofe that fhould have been her greafeft
comfoncxs.The watchmen that went about the city
found me > they wounded me tthe keepers of the wats
tooke away my vaile from me*

Thus we fee how trouble followes trouble,
One depth cats up en another : Inw&rd defertion and\
[outward affliction goe many times together. The |
i troubles of the Church many times are like lobs
jmtflengers, they come faft one upon another;
becaufe God meanes to perftft the vvorke of I
Grace in their hearts, all this is for their good, j
\Thefl)arper the Winter the better the Spring. Learne
hence firft of all therefore in general],
That it is no eafte thing te be afcundchriftian.
We fee here when the Church had betrothed
her felfe to Chiift, and entertained him into her
garden, thereafter fhefalsintoaftateof fecurity
and fleep, whence Chrift labours to rouze her
up 5 then flie ufeth him unkindly, after which he
withdrawes himfelfe, even fo farre that her heart
\faylesher 5 then (as if this were not enough)rhe
watchmenthat fliould have looked to her, they
finite her ,wound her, and take away her vayle. See

T 4 here

Obferv.

278

Sbr.XI.

The Watchmen frci

ObkB.

Anfw.

Phil.j.n.

here the variety of the ufage of the Church, and
changes of a Chi iftian, not long in one ftate3 he
is ebbing and flowing.

Therefore let none diftafte the way of God-
linefle tor this, that it is fuch a (htc as is fubjedi
to change and variety ; whereas carnal I men are
upon their lces>and find no changes.

Butycu will fay, ^AH Chrifiians are not thus
to/fed up and downe,fo deferted of God, and perfecu-
tedof others.

laniwer, Indeed there is difference. Whence
comesthat difference i from Gods liberty ;it is a
myftery of the Sanftuary, which no man in the
world can givearenfon of, why of Chriftians
both equally beloved of God, fome fhaald
have a fairer paflage to Heaven, others rougher
and more rugged • It is a myltery hid in Gods
breail. Ic is fufficient for us if God will bring us •
any way to Heaven, as the blefled Apoftle fairh, !
if by any mwus I might at t dine to the refurrettion
of the dead, either through thicke orthin,if God
will bring me to Heaven it is no matter, tfl&y
any mtanes.

The Watchmen that went ahont the City, fmote
met&cc»

By the Watchmen here are meant efpecially go-
vernors of State and Church.
Why Are they calledWatchmen?
It is a borrowed fpecch taken from thecu-
ftome of Cities that are beleagered $ for poli-
cies fake they have Watchmen to defcry the
danger they are lyable unto : fo Magifirates be

watch- •

The Watcbmen&c.

watchmen of the State, Minifters arc the watch
men for Soules, watching over our Soules for

good.

*79 \

Why doth Codafe Watchm:n ?

Not tor any defeft of power in him, but for
demonftrationofhisgoodnesjforheisthegreat
Watchman> who watcheth over our Common-
wealths, Churches and Perfons \ he hath an eye
that never fkeps, He that watcheth ifrael neither
Jlumbers nor Jleeps • yet notwithftanding he hath
fubordinate Warchmen,not for defed of power,
| but for demonftration of goodnefle 5 hemani-
fefts his goodnefle in that he will ufe variety of
fubordinate Watchers.

And likewife to (hew his power in ufing many
inftruments, and his care for us when he keeps us
togetherwithhis owne fubordinate means.

And in this that God hathfet over us Watch-
crs(Minifters cfpecially ) Ir implyes that our fouls
are in danger 5 and indeed there is nothing in the
world fo befet as the foule of a poore Chriftian;
who hath fo many and fo bad enemies as a Chri-
ftian * and amongft them all,the worft and grea-
teft enemy he hath is neareft to him,and conver-
feth daily with him, even himfelfe .Therefore
there muft needs be Watchmen to difcover the
deceits of Satan and his inftruments, and of our
owne hearts, to difcover the dangers of lerufa-
lem, and the errours and fins of the tinges where-
in we live. The Church is in danger, for God
hath fct Watchmen, now God and nature doth
nothing in vaine or needlefly. . * ,

Againe,*

Ser.XI.

Heb.lj.17.

Pfal, 124.4,

i8o

TbeWatchmenfoc.

Shr.XIs

Argunentt

JJjewing the
precioufhes
oj "the/oule.

\ Hoto iheChuuh
was wounded
by the Watch-
men.

]

3 Ioh. 9.

Againe, in that God takes fuch care for the j
foulest fhewesthe wondrous worth of it. Many 1
arguments there be to (hew that the foule is a
precious thing, it was breathed by God at firft,
Chriftgavehislifetoredecmeit • but this is an
efpeciallone that God hath ordained and efta-
blifhed a Miniftery and Watchmen over it. And
as God hath fet fome men Watchmen over
others, fo hath he appointed every man to be a
Watchman to himfelfe. He hath given every
man a City to watch over3that is,his owne eftate
and foule^therefore let us not depend altogether
on the watching of others. God hath flamed a con-
junct in every ofus^ and ufeth as others to our
good : foour ownecare, wifedome, andfore-
fight,thefe he elevateth and fandifieth.

The Watchmen that went about the fity found me,
i they [mote mejhey wounded me &c.

Come wee now to the carriage of chefe
1 Watchmen, thofe that fhonld have been defen-
S five prove moft ofFenfive.

They fmotc the Church, and wounded her
j many wayes (though itbenotdifcovered here
J in particular ) as with their ill and fcandalous
life, and fometimes with corrupt dolhine , and
other whiles with bitter words, and their unjuft
cenfurtS) as we fee in the ftory of the Church,
; efpecially the Romip) church , they have excom-
:municated Churches and Princes ^ but not to
'fpeake of thofe Synagogues of Satan, come we
j nearer homeland we may fee amongft our felves
; fometimes thofe that arc Watehmen,and fhould

TbeWatchmen-)&c.

281

Sbr.XI.

3 loh. io,

be for encouragement 5 they finite and wound
the Church,and take away her vaile.

What it is to take away the vatic.
You know ffl the times of the oldTeftament
a vaile was that which covered women for mo-
defty^ to fhew their fubje&ion 5 and it was like-
wife an honourable ornament, They tooke away ,
the voile, thatis, that wherewith the Church was
covered, they tooke away that that made the
J Church comelyDand laid her operand as it were
naked.

Now both thefe wayes,the Churches vaile is
taken away by falfeand naughty Watchmen.

1. Asthei/^/tfisatokenof fubje&ion, when
by their falfe Doftrines they labour to draw "^7iwi/k
peoplefrom Chrift,and their fubjc&ian to him.
The Church is ChriftsSpoufe3 thev3ilewas
a token of fubjedlion : Now they that draw the
J people to themfelves, as in Popifli Churches,
I that defire to fit high in the confeiences of peo-
J ple,and fo make the Church undutifull,7% take
[away the vaile $f fabjetiion, and fo force Chrift
jto punifh the Church, as we fee in the former

of ber fub-
jeftion.

ages.

2 . As the vaile is for honour and comelineffe,
fo they take away the voile of the Church* when thy
take away the credit andefieem of the Chnrch^hcn
they lay open the infirmities and weakneffes of
the Church, This is ftrange that the Watchmen
fhould do this, yet notwithstanding oftentimes it
fals out fo, that thofe that by place are Warch-
men, are the bittereft enemies of the Church.

Who

The vaile $f \
her honour and
comelinejfe,

z8*

Tbs Watcbmen^Scc.

Ser.XI.

£>ueft.

An]w%
Why the watch
men are the
wonders of tie
Church,

Vfev

Who were bitterer enem ies of the poor Church
in Chrifts time then the Scrtbes, Pharifees and
Friefis.

And fo in the time of the Prophets, who were
the greateft enemies the Church had, but falfe
Friefis and Prophets f

What u the ground of this,thatthofemen that by
their funding jbould be encouragers.are rather dam-
pers of the Churches \eale inpurfuit of it f

There are many grounds of it.

Sometimes it fals out from a fpiritof envy in
them at the graces of Gods people which are
wanting in rhemfelves , they would not have
others better then themfelves.

Somtirnes from Idleneffe,which makes them
hate all fuch as provoke them to pains^they raifc
up the dignity of outward things too much, as
we fee in Popery, they make every thing to con-
fer grace,as if they had afpeciall vertuein them;
but they negleft that wherewith God hath joy-
ned an cfficacy,his owne ordinances.

This fhould teach us, To be in love with chrifts
government, and to fee the vanity of all things
here belowt though they be never fo excellent
in their ordinance. Such is the poyfon of mans
hcan,and the malice of Satan, that they turn rhe
edge of the beft things againft the good of the
Church.

What is more excellent then Magiftracy, yet
many times the point of the {Word isdire&cd
the wrong way./ havefatdyeare gods,Pfal.82.6,
They fhould governe, as God himielfe would

'govcrne,

hi Keepers oftheWals&c.

ib)

i Cor. j. 20

Vfi%.

governeand aske with themfelves, would God| Ser.XI.
now if he were a Watchman of the ftatcdo thus
and thus, but I wi(h wofull experience did not
witnefle the contrary.

So UHtniJlers are chrifis Emhafiadors , and
fhould carry themfelves even as Chriii would
doe^they fhould ftrengthen the feeble knees and
bind up the broken hearted, not difcourageand jezek.i?, xst
not few pillowes under the arme-holes of wic-
ked and carnall men : But alas we fee the edge
of the ordinance is oftentimes turned another
way by the corrupt, proud, unbroken hearts of
men,and the malice of Satan,

Againe it fhould teach us, not to thinkethe
worfe of any for the difgraces of the times. The
I Watchmen here take away the vaile of the
Church, and her forwardneffe is difgraced by
themrtake heed therefore we entertaine not raft
conceits of others, upon the entertainment they
find abroad in the world, or among thofe that
have a {landing in the Church ; for fo we {hall
condemne Chrifthimfelfe ^ how was he judged
of the Prieftsy Scribes, and Pharifees in his times if
and this hath been the lot of the Church in all
ages, the true members thereof: were called He-
reticks and Schifmaticks, the vaile was taken off. .
It is the poyfonfull pride of mans heart 3 that
when it cannot raifeit felfe by its pwne worth, it
will endeavour to raife it felfe by the ruine of
others ereditthrough lying flanders.The Devill j Ioh-g
was firft a flanderer, and ly ar, and then a murthe-
rer 5 he cannot murther without he flander firft;

the

I —

,86

The Keepers oftbcWahfiLd

Sbr.XII. the credit of the Church muftfirft be taken away
andchenfheis wounded, otherwifeasitisaufu-
! all proverbc, Thofe that kill a dog make the world
believe that he was madfirjl: io they alwayes flrft
traduced the Church to the world,and then per-
fected hex. Truth hath alwayes a fcracht face.Yzl-
{hood many times goes under better habits then
its owne, whic h God fuffers to exercife our skill
and wifedome that we might not depend upon
the rafh judgement of others, butmightconudcr
what grounds they have $ not what men doe or
whom they oppofe,but from what caufe. Whe-
ther from a Spirit of Env)^dlefjeJfeJealoufie,ZT\d
Pride,ov from good grounds? Elfe if Chrift him-
felfc were on earth againe, wefhould condemnc
him, as now men doe the generation of the juft,
whom they fmite and wound, and takeaway
their voile from them.

-Af -As i&f ntr il* -*!r . -»ir ^tf "Af "As ~As ^As 'As "Af *»V ">V "A*

The twelfth Sermon.

Cant. V. VIL

The Watthmen that went about the fity found me,
they fmotemejhcy wounded me, the Keepers of the
wals tooke away my vaile from me.

[YizWachmen(*X\\ok that by their place
and (landing fhould befo) they fmote
the Church (as-Bww^complainesal-

moft

The Keepers oftheWds&c.

%%7

S BR. XII.

moft 5oo.yeares agoe) alas, alas faith he, thofe
that doe feekc priviledgcs in the Church,are the
firfl in perfecuting it ; and (as his fafhion is to
fpeake in a kind of Rhetoricke) they were not
paftors,but impoftprs. There be two ordinances j
without which the world cannot ftand.
i. CMagiflracie.
2. UWimfterie.
Magiftrates are nurfing Fathers, and nurfing
Mothers tothe Church.

Minifters are Watchmen by their place and
ftanding.

Now for Shepheards to become wolves, for
Watchmen to become [miters, what a pittifull
thing is itsbut thus it is,the Church hath been al-
wayes perfecuted with thefe men, under pre-
tenceof Religion,whichisthefbarpeft perfecu-i
tion of all in the Churchjit is a grievous thing to
fuffer of an enemy, but worfe of a country man,
j worfe then that of afriend,and worft of all of the
Church. Notwithftanding(by theway)wemuft
know, that the perfecuted caufeis not alway the,
beft (as Kjiufiin was forced to fpeake in his time J£ TnTai
againft the Bonatifls) Sarah was a type of the
^true,and Hagar of the falfeChurch. Now Sarah
fhe corre&ed Hagar, therefore it followes not,
that the fuffering caufe is alway the better;there-
fore we muft judge of things in thefe kind of paf-
fagesby the caufe^and not by the outward carri-
age of things.

They tooke away my voile.
What JhaS we doeinfuch cafes, if we fuffer any

in-

naj/et the beft\

SsR

.XII.

I charge you 0 Daughters >&c.

Anf*.

Objett.
Anfit.

indignity, if the vaile be taken off. That is,if our
flume, infirmities, an^weaknetfes be laid open
by falfe imputations,

In this cafe, iris theinnocencyof theDove* that
is to be laboured for, andwkhallthe wifedome
of the Serpent. If Innocencywill notferve,labour
for wifdome, as indeed it will not alonejthe wic-
ked would then labour for fubtilty to difgrace
righteous perfons.

But what if that will not ferve neither.
Chrift was wifedome it felfe, yet he fuflfcred
moft^when Innocencie and wifdome will not do it
(becaufe we muft be conformable to our head)
then we muft labour for patience, knowing that
one hairc of our heads fliall not fall to the
ground without the providence of the Almigh-
ty. Commend our cafe, as Chrift did, by faith
and prayer to God that judgeth.

I charge you, O Daughters of Hierufalem, if yon
fee my Beloved, that you tell him, that I am ficke of
Lo<ve,&c.

Here the Church after her ill ufage of the
Watchmen , is forced to the fociety of other
Chriftians, not fo well acquainted with Chrift
as her felfe : / charge ye 0 Daughters oflerufalem,
if you find my Beloved,8cc. Tell bim>8cc. What
ihMlhey tell htm.

Tell him I am ficke of Love.

The Church is reftlefTe in her defire and pur- .
fuit after Chrift, till (he find him, no oppofition
you fee can take off her endeavour.

I. Chrift

J chargeyou 0 Daughter s&c.

1. Cbrift feemes to leave her inwardly.

2. Thenjhegeeth tothtWatchmenjkey fmittand
wound her.

3. Then Jhe hath recourfe to the Daughters ef Je-
rusalem for help .

Generally before we come to the particulars,
from the connexion we may obferve this,

That Love is afire kindled from Heaven.

Nothing in the world will quench this
Grace, no oppofition, nay oppofition rather
whets and kindles endeavour.

The Church was nothing difcouraged by the
ill tifage of the Watchmen, only (hecomplaines
(heisnotinfenfible. A Chriftian may without
finnebefenfible of indignities, onely itmuPfhe
the mourning of Doves, and not the roaring of Bears*
It muft not be murmuring and impatiencie, but a
humble complaining to God, that he may take
our cafe to heart, as the Church doth here : But
as fenfibleas (he was, (he was not a whit difcou-
raged, but feeks after Chrift ftill in other means,
if flie find him not in one, (he will try in an
other : we fee here the nature of love, if it be in
[any meafure perfedt, it cafteth out all feare of
difcouragements.

And indeed, It is the nature of true Grace to
grow uf with difficulties : As the Jrke rofe higher
with the waters, fo likewife the foule growes
higher and higher, it mounts up as difcourage-
ments and oppofitions grow : Nay, the foule
takes vigour and ftrength from difcourage-
ments, as the wind increafeth the flame : So the

V Grace

Obferv.
Can. 8.7.

Hvx> farre we
may befenfible
of injuries*

lfa$8.

tie nature of
true Grace,

790

Sebl.XII.

nejfe in Reli*
gion.

2 Cor. 5.14,

Vft ©/ eneou*

ragemeat and
tryalt.

Obferv.

Icbargeyou 0 Daughters fcd

Grace of God,the more the winds and waves of
affli&ion oppofe it, with fo much the more vio-
lence, it breaks through all oppofitions, untill it
attaine the defired hope.

To apply it, Thofe therefore that are foonc
difcouraged, that pull in their homes prefently
it is a figne they are very cold,and have but little
gracesfor where there is any ftrengthof holy af-
fection, they will notbedifcouraged, nor their
zealebe quenched and damped; therefore they
fubord^nate Religion to their owne ends,as your
temporary beleevers. Where is any love to
Chrift i the love of Chrift is of a violent nature,
itfwayesinthe hearths the Apoftlefptaks,7fo
love of Chrift conftraineth us.

If we find thisinconquerablerefolutionin our
felves, notwithftandingall difcouragements, to
goe on in a good caufe, let us acknowledge that
hre to be from Heaven, let us not lofefuchan
argument of the ftate of Grace, as fuffering of
affli&ions with joy .The more wcfuffer,the more
wc fhould rcjoyce, if the caufe be good, as the
Apoftles,o/^.5.4T. 1 ejoy ced th at t hey wereac-
countedworthy to fujfer any thing.

I charge yon, oh Daughters of lemfalem , if
you find my Beloved, that ye tell him I am ft eke of
Love. l

Shee goes to the Daughters oflerufalem for
help,whence we may learne.

That, IftvefnJ not comfort in one means, we muft
have receurfe to another.

If we find net Chrift prefent in one,feeke him
in^

1 charge you 0 Daugbters^&c.

291

1.
2.

the proportion)
between /era-)
fahrn and the
Church.

in another, and perhaps we fhall find him where ' S e k.XIL
Wc leaft thought of him 5 fornetimes there is
more comfort in the fociety of poore Chrifli-
ans,then of the Watchmen themfelves.

I charge youfi Daughters oflerufalem3$cc*
I : Where we have,

1. A charge given.

2 . The parties charged,ffo Daughters of itru-
falem.

3. The particular thing they are charged with,
that is(if they find Chrift) to tell him jhe isficke of
Live.

Theparties charged, axe the Daughters oflem-
falem, theDaoghters of the Church, which is
called Ierufalem, from fome refemblances be-
tween lemfakm and the Churchy fome few fhall
betouched,togive light to the point.

Jerufalem watafity compact in it felfe (as the
Pfalmift faith) fo is the Church, the body of
Chrift.

lerufakm was chofen from all places of the
world, tobe the feat of God : fo the Church is
the feat of Cbrift,he d wels there in the hearts of
his children.

It is faid of leru falem, they went up to lerufa-
lem,znd downe to Egypt, and other placesrSo the
Church is from above, The way of wifedome is on
high. Religion is upward, Grace, Glory, and
Comfort come from above, and draw our
minds up to have our convcrfation and our de-
fires above.

Ierufalew was the joy of the whole earth : fo the

V 2 Church

Pfll.IlZ.ji

Gal 4*i£.
Prov.i$.?4<

291

I charge you 0 Daughters foci

1-Sbr.XII.

Heb.u»2$.

1 Pet. 1. 20.

1 Pet. 2. 2.

Obferv.

H,rv to knew
tlat we arc
daughter 5 of
IerufaUM*
Gal.4 16.

Church of God, what were the world without:
icbiit a company of incarnate Devils.

In Ierufalem Records were kef t of the names of all
the Citizens there 5 foall the true Citizensof the
Church, their names are written in the booke of.
life in Heaven.

The Daughters of lerufalem therefore are the
true members of the Church that are both bred
and fed in the Church. Let us take a tryall of our I
felves, whether we be Daughters oflerufalem or
no. That we may make this tryall of our fel ves.

1 . if we find free dome in our confeience from ter-
roars and feares. Ifwe find fpirituall liberty and
freedoms to ferve God, it is a fignethatweare
Daughters of lerufalem , becaufe lerufalem was

free,

2. Or if we mind things above, andthingsof
the Church : If we take to heart the caufe of the
truth, it is a figne we are true Daughters oflernfa-
pfal.137.5->*- \lem. We know what the Pfalmift faith, Let my
right hand forget hat emming. if I /oryt tbet 0 le-
rufalem, ifldoe not prefer lerufalem before my chief
joy.lt the caufe of the Church goe to our hearts,
ifwe can joy inthe Churches joy, andmournc
in the Churches abafement and fuffering, it is a
figne we are true Daughters of lerufaLem^nd live-
ly members of the body of Chrift. Otherwifc,
when we heare that the Church goes downe,
and that the adverfe part prevailes,and wepy,it
is a figne we are daughters of Babylon and not of
lerufalem.
Therefore let us i ke our affections' what we !

are,

1 cb&geyou 0 Daughters^c.

are, as ^Auflin writes excellently in his booke
ie Civitate D«,aske thy heart of what City thou

art.

But what faith the Church to the Daughters of
Ierufalem in the firft place.

/ charge you.
It is a kindofadmirationlupplied thus,I charge
you as you love me your Sifter, as you love
Chri/has you tender my cafe that am thus ufed,
as you will make it good that youzvc Daughters
of Ierufalem^ and not of Babylon, tell my Beloved
that lam ficke of Love. It is a ftrong charge, a
defe&ive fpeech, which yeelds us this obfer-
vation.
Th*t true Ajfeftions are fer ions in the things ofGoi
and of Religion.

She layes a weight upon them, / charge you
O Daughters of Ierufalem. True impreflions have
ftrong expreflions ; therefore are we cold in mat-
ters of Religion in our difcourfes>it is becaufe we
want thefe inward impreffions. The Church
here was fullyflie could not containe her felfc in
regard of the largencffe of her affedions. /
charge youo Daughters of Ierufalew,8cc.

We may find the truth of Grace in the heart
by the difcovcries and expreflions in the conver-
fationingcnerall.

I charge you, o Daughters oflcrufalem,ifyoufind
my Bclov/djhat ye tell him 1 amficke of Love.

The Church here fpeaks to others meaner
then her felfe, flic fliould have the Church tell
Chrift (by Prayer ,thefureft intelligencer) how

Vj .flic

*9S
Sbk.XIL

Obferv.

beliefe and
cotdnefe.

294

1 charge you 0 Daughters ,&c.

iam.j.14

JSbr.XII. (hewasufed,how{helanguifhed, and wasfickc
forhim,and cannot be without him.
Quett. Why did not the Church tell thrift her felfe ?

'Anfw. \ So fhc did as well as (he could, but flic defired I
the help of the Church this way aifo.Somtimes j
it is fo with the Children of God, thatthey can-;
not pray fo well as they fliould, and as they
would doe,becaufethe waters of the fouleare fo
troubled > that they can doe nothing but utter \
groanes and fighes> efpecially in a ftate of defer-
tion, as Hezekiah could butchatter, and UMofes
could noc utter a word at the red Sea, though he
did ftrive in his fpirit; in fuch cafes they muft be
beholding to the help of others.

Sometimes a man is in body ficke (as lames
faith)// any mm he ficke let him fend for the El-
ders,andlet them fray .There maybcfuch diftem-
per of body and foule, that we are unfit to lay
open our eftate to our owne content. It is oft fo
with the bcft of Gods Children ; not that God
doth not refped thofe broken fighes and defires,
but they give not content to the foule. The
M«v*.2,$. poore palfie-man in the Gofpell not able to goe
himfelfe was carried on the fhoulders of others,
and let through the houfe to Chriftroft times we
may be in fuch a palfie eftate, that we cannot
bring our felves to Chrift ; but we muft be con-
tent to be borne to him by others.

I charge you O Daughters rf ferufalem, thai ye
tell my BelovedyI amfickeof Love.

Whence the point that I defire you would ob-
fcrve,is,

Tfat

Itbargeycu 0 Daughter s&c.

That at (ucb times as we find not eur fpirits ml ur-
ged from any c an fe outward and inward to comfort
and joy, then is a ttme to dcfirc the prayers and help
of others.

It is good to have a ftocke going every where,
and thofe thrive thebeft that have moft prayers
made for them , have a ftockc going in every
countrey,this is the happineiTe of the Saints. To
inforce thisinftru<5Uon, to defirc the prayers of
others, \ye rauft difcover, that there is a won-
drous force in the prayers of Chriftians one for
another. It is more then a complement, would
it were thought fo.

The great A port IcPaul, fee how hedefiresthe
Romanes , that they would ft rive and contend
with Godaflcra holy violence, by their joynt
prayers for him 5 fo he dedxes the Thefalonians
that they would pray for him, That he might be
delivered from unreafonable men. It is ufuall with
him to fay , Pray, pray^ and for us too,for fuch are
gracious in the Court of Heaven. Defpife none
in this cafe j a true downe right experienced
Chriftians prayers are of much efteeme with
God. Our bleffed Saviour himfelfe,whcn he was
to goe intothe Garden,though his poore Difci-
ples were fleepy, and very untoward , yet he
would have their fociety and prayers.

/ charge you o Daughters oflerufalemjfyoufind
my Bdovedjhatye tellhimlamfick of Love.

To fpeake a little of the matter of the charge,

lamficke of Love, I love him, becaufe I have

found former comfort, ftrength, and fweetneffe

\ V 4 from

Ser.XII.

. Obferv.

Rom. 1 j. 20.

x Thef.j.i.

Mat, 26.

796
Ser.XU.

Love $c\e
what.

Icharge yon 0 Daughters ,&c

from him, that I cannot be without him. To be
Love-fickethen in theprefcnceof the Church,
is to have ftrong afte&ions to Chrift,from which
comes wondrous difquietntfTe of fpirit in his
abfence, here is fomewhatgood, and fomcwhat
ill. This is firft her vertue.that fhedid fervently
love,this was herinfirmity, that fhe was lb much
diftempered with heTprefenn want : Thefe two
breeds this fickneffe of love3 whence we ob-
ferve,

Where the thing hved is not frefent anfweraBle to
the defircsofthe foule that loves, there fc Howes dif-
quiet and d\ (temper of afftltions 5 That is here ter-
med fickneffe $f Love.

The Reafon hereof is, Natu rail contentment is
in union with the thing Loved. The more excel-
lent the thing is that is loved, the more content-
ment there is in communion with it, and where
it is in any degree or meafure hundred there is
difquiet : anfwerable to the contentment in en-
joy ing, is the griefe, forrow, and fickneffe in par-
ting.The happineffe of the Church confiding in
fociety with Chrift-,therefore it is her mifcry and
fickneffe to be deprived of him5not to enjoy him
whom her foulc fo dearly leveth. There are few
in the world fickeof thisdifeafe, Iwonldthcre
were morefickeof the love of Chrift ; thereare
many that furfct rather of fulneffe, who thinke
we have too much of this CMann*^ of this prea-
ching,of this Gofpel!, there is too much of this
knowledge5ofthe ordinances,thefe are not fitke
of love.

Make

lamJickeofLoVe*

2,97

Sbr.XII.
Vfi.

Make a Ufc therefore of Tryall, whether we

be in theftateof the Church or no, by valuing

and prizing thefrefenceof Cbrijl inbts Ordinances,

the Word and Sacraments.
Therearemany fond ficknefles inthe world, j

there is Amnions ficknefle, that was fieke of love ! a Sanu $.*.

for his fitter Tbamar, his countenance difcovered j

it, and ^sfhab he is ficke in defiring his Neigh- j « k">.im.

bours vineyard: You have many ftrange ficknef-
, fes,many ficke with fires killed from the fleib,

from Hell, but few ficke or this ficknefle here

fpoken of.
If we find our felves carried to Chrift, to run *.

in that ftream as ftrong as theaffedions of thofe
that are diftempered withficknefle of the love
of other thing*, it will difcover to us whether
we be truly Love-ficke or not.

Take a man that is ficke for any earthly thing, 2.
whether of Ababs or Ammens ficknefietox of any
thing, take it as you will, Tbat which the foule is
ficke of in lovejt thinks of daily , it dreames of it in
the night. What doe our foules therefore thinke
of i what doe our meditations run after? When
we are in our advifed and bed thoughts, what
doe we moft thinke of? if of Chrift,ofthe ftate
of the Church here, of Grace and Glory all is
J well, whatmakesusinthemidftof all worldly
difcontentments to thinke all dung and drofTe in
comparifon of Chrift 5 but this ficknefle of love
to Chrift, if our love be in fiich a degree* as it
makes us ficke of ir,it makes us not to heare what
we heare, not to fee what we fee, not to regard

what

2$>8

Sb&.XII.

I am f eke of Loye.

Afl.^.4i«

what is prefemrthe foule is in a kind of extafie, it
is carried foftrongly, and taken up with things
of Heaven^it is deaded to other things,whenour
eyes are no more led with vanity then if we had
none, and the flefh is fo mortified, as if we were
dead men, by reafon of the ftrcngth of our affe-
ctions that run another way to better things
which are above.

Thus we fee it is in Love : Talkc with a man
that is in any heate of affe&ions, you talke with
one that is not at home, you talkc with oneab-
fenr, The feule is wore where it loves, then where it
dwels. Surely where lore is in any ftrength, it
drawes upthe foule,fo that a man oft times in his
calling and ordinary imployrnents doth not
heed them, but paffeth through the world, as a
man at randome,he regards not the things of the
world -0 for Chrift is gotten into his heart , and
drawes all the affe&ioRS to himfelfe. Where the
affc&ionoflove is ftrong, it cares not what it
fuffersfor the party loved,nay it glories in it. As
it is faid of the Difciples, when they were whip-
ped 3rd fcourged tor preaching the Gofpcll, it
was a matter of Glory to them:/* is not labour, but
favour 5 it is not labour and vexation, but favour
that is taken where lov* is to the party loved,
where the love of Chrift is (which was herein
the Church) labour is no labour, fuffering is no
fuffering^trouble is no trouble.

Againc.// is the property of the party that is f eke
$f this difeafe to take little contentment in other
things. Tell a covetous worldling that is in love

______ witV

1 amfcleofLove.

with the world a difcourfe of learning, what
cares hee for learning 5 tell him of a good
bargaine, of a matter of gaine, and he will hear-
kentothat. Soic is with the foulethat hath felt
the love of Chrift flied abroad in the heart, tell
him of the world ( efpecially if he want that
which he defires, the peace and ftrength that he
found from Chrift in former times) he reliiheth
not your difcourfe.

Labour wee therefore every day more and
more , to have larger and larger affe<5Hons to
Chrift, The foule that loves Chrift, the nearer
to Chrift,the more joyfull it is, when he thinks
of thofe mutuall embracings, when Chrift and
his foule Pnall meet together 5 this happinefleis
there where the foule enjoyes the thing loved,
but that is not here,but in Heaven 5 therefore in
the meane time with joy he thankfully frequents
the places where Chrift is prefent in the Word
and Sacrament, and that we may come to have
thisaffe&ion.

Let us fee what our foules arc without him,
meerc dungeons of darknefle and confufion, no-
thing comming from us that is good, this will
breed love to the Ordinances, and then we fhall
relifli Chrift,bothinthe Word and Sacrament-Jot
he is food for the hungry foule, and requires no-
thing of us but good appetites ; and this will
make us defirc his love and prefence.

THE

STOOL

S BR. XIII.

Hsb.ii.lt

Simile .

The thirteenth Sermon .

Cant. V. VIIJ.IX.

I charge you 0 Daughters of Ierufdem if ye fad tny
Bclovedjhtfycullhimlam fickeofLove.

What is thy Beloved more then another Beloved, 0
thou farejl amwg xvomen&z.

He foule as it is of an immortall
! fubftance, foin the rightandtrue
temper thereof, afpireth towards
immortality 5 unleflTe when it is
■S1 clouded and overpreft with that
which frejjeth downervards^ndtbe finne which han-
geth (o fiiBon (as the Apoftle f peaks) which is
the reafon of thofc many and divers toffings and
turmoylingsof the enlightened foule, now up,
nowdowne, now runningamaine homewards,
and now againe flaggifli, idle and lazie, untill
rowfed up by extraordinary meanes it puts on
3gaine $ as the fire mounteth upwards unto its
proper place ; and as the needle ftill trembleth
til! it ftandat the North, fo the foule once infla-
med with an heavenly fire, and acquainted with
her firft originall cannot be at reft untill it find it

felfe

— = — ^.

I Tell him that I am f eke of Lolpe.

felfe in that comfortable way which certainly
leads homewards.

An inftance whereof we have in the Church
here, who having loft her fweet communion
with Chrift, and fo paid dearly for her former
ncgleft ard flighting his kind invitations (as
being troubled, reftlefle in vc\\nd,beaten and woun~
dedby the watchmenbztz&of her vaile, &c.)Yet
this heavenly fire of the bleffed Spirir,this water \ Ioh* **
of Ufc fo reftlefly fpringing in her, makes her
fickneffeofkve and ardent defire after Chriftto
befuch, that flic cannot containe her felfe, but
breaks forth into this paflionate charge and re-
queft.

I charge you 0 Daughters of Iern[alem,if ye find
my Belovedjhat ye teH him I amfickeof Love.

Thus we may fee that the way to Heaven is
full of changes, the ftrength of corruption over-
clouds many times and damps our joyes. How
many feverall tempers hath the Church bin in i
Sometimes (he is all compounded of joy, vehe-
mently defiring kilfes of her beft beloved, fhe
holds her beloved faft, and will not let himgoe,
and fometimes againe flie is gone, hath loft her
beloved, is in a fea of troubles, feeks and cannot
find him,becomes fluggifb,negligent, overtaken
with felfe-love, after which when fhe hath fmar-
tedfor her omiffions (as here againe) fhe is all
afire after Chrifl(as we fay) no ground will hold
hereaway fhe flies after him, and is reftleffe untill
fhe find him. Whereby the way we fee3 That
permanency and ft ability is for the life to come-Jiere

our^

}01

If you find my Beloved

i Cor.4 17.
2 Cor. 12.9.

Rom.8.18.

S br. XIII. cur portion is to expect changes, fiormes und tern-
pep 5 therefore they mud not be ftrange to par-
1 ticular perfons, fince it is the portion of the
whole Church, which thus by fufferings and
conformity to the head muft enter into glory,
whiles God makes his power perfed in our
weakneffe,overcomes Satan by unlikely means,
and fo gets himfelfe the glory, even out of our
greateft infirmities, temptations, and abafe-
ments.

But God though he make all things worke for

good unto his children, even the Devill, fin and

death, defertions3afflidHons and all ; yet we muft

I be warned hereby not to tempt God,by negle-

! <5iing the meanes appointed for our comfortable

J paflage 5 but open to Chrift when heknocksjm-

; brace him joyfully in his ordinances, and let our

! hearts fly open unto him : For though (through

his Mercy)our wounds be cured^yet who would

be wounded to try fuch dangerous experiments,

as here befell the Church in her defertions, for

her iluggifh negligence, deadneffe, andfclfc-

love.

So that we fee there is nothing gotten by fa-
vouring our felves incarnall liberty, fecurity, or
by yeeldingtothc flefh. The Church flood up-
on tearmes with Chrift when he would have
come in to her, but what enfued hereupon «f fhe
fell into a grievous defcrtion,and not only fo5but
finds very hard ufagc abroad ,all which fhe might
have prevented by watchfulnefTe, carefulncffe
and opening to Chrifts knocking. It is a fpiritu-

all

Tell him that lamjicke of Love.

all errour to which wc arc all prone, to thinke
that much is gained by favouring our felves, buc
weftiallfindkotherwife. See here againe that
God will beare with nothing though in his
owne ; but he will fharplypumfh them even for
omiflions, and that not only with defertion, but
fomtimes they (hall meet with oppositions in the
world.

David cannot efcape with a proud thought in
numbring of the people, but he rauft fmart for it
and his people alfo.God is wondrous carefull of
his Children rocorreft them/when he lets ft ran-
gers alone. It is a figne of love when he is at this
coft with us. And it fhould tie us to be carefull of
our behaviour,not to prefume upon Godsindul-
gence ; for the nearer we are to him, the more
carefull he is overus Joe will he fanffifedin allthat
come neare him. We fee the Corinthians, becaufe
they came unrcverently to the Lords Table
(though otherwifethey were holy men, fome of
them are f eke y fome weakey others Jleep, that they
might net he condemned with the world.

Let none therefore think the profeflion of Re-
ligion to imply an immunity* but rather a ftrai-
ter bond 5 for Indgement Begins at the heufe of God,
whatfoever he fuffers abroad, he will not fuffer
diforders in his own houfe,as the Prophet fayes,
You only have J knowne of all the families of the
earth, therefore you fhall not goe unpunifhed. The
Church is neare him, his Spoufe whom he lo-
veth, and therefore he will correft hcr,not endu-
ring any abatement, or decay of the firft love in

her.

3°i

Sbr.XIII,

1 Sam, 1,

Amos j.i.

Levit.io j.

! Com 1.

Amos 5.2.

3°4

Jj you find my Behaved,

Rev. i.

Similt.

Se n.XIlI. ^cr- Anc* f°r this very caufehethrcatcncth the
Church of Ephefesjo remove her candle flicke,

To proceed, the poore Church here is not
difcouraged, but difcovers and empties her fclfe
tothe daughters of 'leruflem^ as it is the nature of
Culinary fire not onely to mount upwards, but
alfo to bewray it felfe by light and heate : fo of
this heavenly fire when it is once kindled from
above,, not onely toafpireinits motion, butto'
difcover it felfe in affafting others with its qua-
lities, it could not containe it felfe here in the
Church, but that fhe muft goe to the daughters of
Icrnfalem, I charge you O daughters of Ierufalem,
if ye fnd my Beloved, that ye tell him Iamficke of
love. Therefore they may doubtthat they have
not this heavenly fire kindled in them, that ex-
preflFe it not ferioufly, for of all affeftions it will
not be concealed. David wonders athisowre
love5<9 hoivl hve thy Law, oh how amiable arethy
Tabernacles !
A Love-fake I A gaine we fee heic«7hat where thefoule is ficke
fouie fiavds not of love, it fiands not ufon an) tearmes, bit: it hum •
bkth and akafthit felfe. We fay thataffe&icn
ftands nor with Majefty, therefore Chrifts love
to us.moved him to abafe himfelfe in taking our
nature that he might be one with us, love flood
no" i'pon tearmes of grearneflTe 5 Wee fee the
Church goes to thofethat were meaner profici-
ents in Religion then her felfe, topowre out her
Spirit to them, to the daughters of lerufalem, fhe
abafech her felfe to any fervice, love endureth
all things,any thing to attaineto the thing lovedj

Pfrl H9'

upon tearmes-

1 TheC
1 Cor. 1 3.

2.3,

What; is thy Beloved&c.

as we fee Hamor the fonne of Sichem, he would
endure painfull circumcifion for the love hee
bore to Dinah. So ^Atts<$* 41. it is faid they
\ went away rejoycing after they were whipped,
becaufe they loved Chrift. The fpirit of love
made them rejoyce when they were moft dis-
gracefully ufed.

Sometimes where this affection of heavenly
love is prevalent, fo that a man is ficke of it, the
diftempers thereof redounds to the body and re-
fle&s upon thar, as we fee in David, Pfal.^z.^.
That his moyfture became a* the drought of fummer^
bec3ufethereisa marriage and a fympathie be-
tween the foule and the body, wherein the ex-
ceflive affediions of the one redound and refleft
upon the other.

Tell him that I am ficke oflove,hcrc is 3 ficknefTe,
but not unto death,but unto life, a ficknefTe that
never ends but in comfort and far isfa&ion, blef-
fed are thofe that hunger and thirft after Chrift,
they fhall be f atisfied, as we fhall fee afterwards
more at large.

Knowledge gives not the denomination,/^ we
may know ill and he good.andwe may know good and
be evilly bur it is the affe&ion of the foulc,which
cleaves to the things known,the truth of our love
is that gives the denomination of a ftate to be
good or ill; love is the weight and wing of the
foule, which carries it where it goes, which if it
carry us to earth we are bafe and earthly, if to
heaven,heavenly; we fhould haveefpeciail care
how we fixe this affediion 3 for thereafter as it is,
1 X even

Ser.XIII.

Gen, 3 4.2 4.

AS 6.

That t\u $c\.
ncjfe ot divim
love worhj alfb
upon the body.

Mac,$.6#

It u not our

knowledge that

or evilly but
goodnejfe loved;
■ and cleaved t9t
makes u* to

0 thou fairefl among women&c.

BR.XH1. even fo is our condition, Jske thy love of what city
I thou art. whether of Icrufalem or of Babylon Kz^^Au-
y?/^faith)Mow the daughters of lerufalem reply
unto the Church wondring at her carneftnefTc.

What is thy Beloved more then another Beloved, 0
thou fairefl among women, what is thy Beloved more
then another Bdoved that thou do ft fo char gem ?

Infteadof giving fatisfa&ionto her, they re-
ply with asking nevvQoeftions, What ts thy Belo-
ved more then another Beloved, O thou fairefl among1
women ? what is thy Beloved, &c. Wherein yc'
have a doubling of theQjeftion5fo (hew the fe-
rioufnefle of it;of this their anfwer there are two
parts.

1 . A loving and fweet Compilation^ 0 thou f ai-
re jl among women.

2. The gueflton doubled, what is thy Beloved^
more then another Beloved And againe5PF^ is thy \
££/0iW,&c,thatthoudofl; fo charge us,as if they I

' ihould fay, Thou lay eft a fer torn charge upon us,
therefore there isfome great matter furely tn thy Be-
loved, that thou make ft fuch enquiry after him. Thus
; the weaker Chriftians being ftirred up by the ex-
\ ampleof the ftronger, they make this Qjeftion,
I and are thus ioquifirive -7 but to fpeake ot tftcm in
; their order.

O thou fair eft among women ,here is the compel-
lation, the Church is thefaireft among women
inthejudgementofChrift,fohecalsher,C*/tf.i.
8 . 0 thou fairest among women • and here the fel-
low members of the Church tearme her fo too,
faire and the jfcr^incomparably /aire.

0 thou fair eft among women >&c,

The Church u

fly

-with Chrift,

But how commeth Jhe te be thus fair e ?

It is in regard that Jhe is cloathed with Chrijls
robes, Rev. 1 2. there is a womaa mentioned, cloa-
thed with the Sunne:We were all innobled with
the image of God at the firft ; but after we had 1 faire w regard

w"' * I ft • t 1 t

finncd5we were bereft of that Image ; therefore
now all our beauty muft be cloatbing, which is
not naturall to man but artificially fetched from
other things, our beauty now is borrowed, it is
not connatural with us,the beauty of the Church j
now comes from the head of the Church
Chrift, (lie fhines in the beames of her husband;
not onely in Iuftificarion, but in Sanftification
alfo.

The church ts lovely and (aire azaine. as from

w -/I - - • 1 1 r /p r r 11 \ In retard of tb»

Chrijts imputative rigbteoujnefle,jofom his righte. ; grac^ fcuth
eufnejfe inherent in herjhe graces jhe hath from him^ \ fiom chrift fbe
for of him we receive Grace for Grace, there is
never a Grace buticisbeautifulland faire 5 for
what is Grace but the beames of Chrift the Son
of RighteoufnefTe, fo that all muft be faire that ;
comes from the firft faire, all beautiful! that
comes from the firft beauty.
? This beauty of Grace, whereby it makes the

Church fo faire fprings from thefe grounds.

Firft, In that it is from adivine principle andori-
ginall, it is not bafely bred, but fom Heaven* and

therefore it raifeth the foule above nature, and

makes the fubjeds wherein it is as faire furpafle

all other men as men doe beafi s.

Secondly, In regard of the continuance, it is

everlafting and makes us continue for ever.L^'

X 2 flefb

{bines.

308

0 thou fairefl am*ng women3&cc}

i Pet I.24.

Vfe.

Sbr.XHI. fltfh is graj[e, and at the flower ofgrafle (faith the
ir.1.40.5. Prophet) and it is repeated in the New Tefta-
ment in divers places. All worldly excellency
is as the flower of graffe, The grafie wither eth\
and the flower fadethjout thewordofthe Lord(i\\ix
is>the grace that is imprinted in the loule by the
Spirit with the Word) thatabidetb for ever, and
makes us abide likewife.

From thisfairenefle of the Church»let us take
occafion to contemplate of the excellency of
Chrift that puts this luftre of beauty upon the
Church. CMofes married a woman that was not
beautifull, but could not alter the completion
and condition of his Spoufc. But Chrift dotb3he^
takes us wallowing in our bloud, deformed aid,,
tbe'mo/exceL defiled , hee is fuch a husband as can put his
lent hmband. I Church into his own difpofition3and transfer me
her into his owne proportion. He is fuch a Head
as can quicken his raembers5fuch a root as inftils
life into all his branches fuch a foundation as
makes us living ftones,there is a vertuc and pow-
er in this husband above all.
But (he is black e ?

She is fo indeed, and flie confeflfeth her fclfe
to be fo, Cant. 1 . 5 . 1 am black but comely ,blackc
in regard of the afflictions and perfections o
others fhe meets with in this world.

Blacke againe, In regard of [can dais, for the
Devill hates the Church more then all focieties
in the world ; therefore in the fociety of the
Church there are often more fcandals then In
other people^as the Apoftle tels the Corinthians,

there

Obit 8.
Artjw.

in what regard
the church cats
her felje blacke.

0 thou fair eft among TDomenfoCi

there was inccft among them, the like was not
among the heathen.

She is black through the envy of the world, that
looks wore at the Qhurches faults then vertues.

The Church p$ black e and unlovely , nothing diffe-
ring from others. In regard of Gods outward dea-
ling,^///*/.? alike teall ,they are ficke and defor-
medjthey have all things outwardly whatfoever
is common withothers.

Laftly and principally fhe is blacke, In refyeff
of her infirmities and weakyefes, fub je<5i to weak-
ncflfe and paflions as othei* men;the beauty of the
Church is inward and undifcerned to the camall
eye altogether : the Scribes and Phari fees fee no
venue in Chrift himfelfe.lt is faid, that he came
among his owne, and his owne could not difcerne of
him • the darknejfe could not comprehend that light,
Now ss it was with Chrift, fo ic is much
more with the Church, let this then be the ufe
of it.

Oppofethis fate of the Church to the falfe judge-
ment of the world: they fee all blacke,and nothing
clfethar is good ; Chrift feesthat which is black
too ; but then his Spirit in them (together with
the fight of their blacknefte) feeth their beauty
too.I am blacke but comely y&c.Bc not dlfcovnaged
therefore atthe cenfure of the world>b!ind men
cannot judge of colours. It is faid of Chrift, he
j had no forme or beauty in him when we flail fee him.
i. Not in outward glory5nor in the view of the
world. If wee be therefore thought to bee
blacke, we are no otherwife thought of then

X 3 the

3°9
Sbr.XUL

1 Cot. $.
Hot* the Chur-
ches ftate in
thu life comet
to be fo [ull of
fcandals.

, *

Eccl.^.z.
5.

Ioh.x.i !.

Oppofe Indge-

1 ment to Judge'

meat,

Ifa.?$«

0 thou faireji among womtnfoc.

Vfi3-

To remember
thrift s judge-
ment oj the
Church when
we are unkt
tem$tathn.

JSbr.XUL the Church and Chrift hath been before us,

Againe, Let us make this Ufe of if, againjl •
S atanin the time of temptatio&,\o\\i Chrift thinke ■
us faire for the good we have f doth he not alto- '
gethervalueusby our ill i and (hall vvebeleeve
Satan,who joynes with thediftempers of melan-
choly 5or weaknefle we are in, which he ufeth as
a weapon againft the foule, to make us thinke
otherwife, Satan is not only amurtkerer,but alyar
JYOtnthe beginning. We muft notbeleeve an ene-
my, and a lyar withall. But confider how Chrift
and the Church judgeth,that have better difcer-
ning, indict us beware we be not Satans to our
y£/T'ft:ForiftherewerenoDevilI,yetinthetime
of temptation and defertion we are fubje<5i to
difcouragement,togive falfe witnefle againft our
felves, we arc apt to looke on the darke fide of
the Cloud. The Cloud that went before the
I(radites had a double afpeft, one darke , the
other lighten temptation we looke on the darke
fide of the foule5and are witty in pleading againft
our felves. O but confider what Chrift judgeth
of us, O thmfairejl among rvomenyznd what thofe
about us that are learned, who can read our evi-
dences betterthen weourfelves,doe judge ofus,
let us truft the judgement of others in time of
temptation more thenour owne.

Lcnrneagaincbere, Whattojudgeoftbe (firits
Jpirtts that *<J of fkch kind of men./vs are all in dt [gracing anddefa-
or »iti fee ho ting the poore Church,thc\r table talke is of the in-
firmities of ChrWians, they light upon them as
flies doe upon fore places, and will fee nor

that1

Exod. 14.10.

Simile.

vfi 5.

To fee the hit
nrnefie of their

goeJ in Gods
Ch.Uen.

Simile,

0 tboufairefl among women^c.

Ser.XIII.

That all other
excellencies
five grace are
bat painted ex-
cellencies.

that is good in them. O where is the Spirit of
Chrift, or ofthe Church of Chrift inthemthat
thus befcratch the faceof the Church^when yet
(oft times)their hearts tell them thefe poore def-
pifed ones will be better then themfelves one
day 5 for grace (hall have the upper hand of all
excellencies.

The Church is faire and faireft, Grace is a
tranfeendent good, all the excellency of civility
and morality is nothing to this, this denomi-
nates the church the fairejl, fhe is not guilt , but
pure gold 5 not painted, but hath a true naturall
comple&ionjall other excellencies are but guilt,
painted excellencies. The whore of Babylon (lie is
wondrous faire. But wherein doth her beauty
confift { In ornaments and ceremonies to abufe
filly people, that goe no further then fancy, it is
an excellency that comes not to the judgement,
but the excellency of the Church is otherwife,
(he is The fairejl among women, (he hath a naturall
faireneffe ; as gold is pure gold,fo the Church is
of a pure compofition, glorious within. It is for
the falfe whorifh Church to be glorious without
[only, but the true Churchis glorious withinrBut
that which we (houldefpecially obferve,isaT^
we fiould labour to anfwer this commendation, not
onelj to be faire, but the fairejl, to be tranfeen-
dently fingularly good, to doe fomewhat more then
others can, to have fomewhat more in us then others
have.

For it is anfwerable to the ft ate of a Chriftian, j t0 * cbriftwu
is a Chriftian in an excellent ranke above other j M tng'

X 4 men*1

Obfcrv.

TUfthu(lrife
for eminency in
grace u futable

?12

What is tbyBelorved&c*

That it ua fin-
full JIuggifb
feare to feare to
be religion.

Ser.XIII. mcn • kc him flicw it by acarriagc more graci-
ous, more fruitful! and plentifull in good works.
There is a kind of excellency affc&cd in other
things,much more ftiDuld we defirc to be excel-
lent m that which is good, that we may not be
faire only buz the faire (t. This the Apoftle Saint
Paul excellently preffeth to Titus his Scholler,
Titf.2.14. and to all of us in other places, that we
fliould be, A peculiar people zealous of good works _
not onely to doethem,but to be zealous of them,
and to goe before others in them, (landing as
ftander-bearers. Therefore thofe that think they
may goe too farre in Religion, that they may be
too fruitfull, are not worthy the mme of the
Spoufe of Chrift, for Hie is faire, yea the ftireft
among women:! he righteous U more excellent then
his neighhcurfhexefovc we fliould excel 1 in good
works (as the Apoftle exhorts us) to labour after
things that are excellent ;asif 'he fhould fayjs there
any thingbetterthenother,labourforthat. You
have fome fo far from this difpofition, that they
cry downethe excellencies of others, leaftthe
faireneffe of others might difcover their black-
neffe. Thus we leave the compilation and come
tothe guefton.

What is thy Beloved more then another Beloved?
and they double ir, What is thy Beloved more then
another Bclovedjhat thon fo chargefl us ?

Qjeftions are of divers natures, we (hill not

ftand upon them, this is not a jj)«ej{ ion meet dy ;

of ignorance (for they had fome knowledge of

, Chriftjthough \veake)Nor was it a curious nor a j

J catching 1

■

1 Ccr 12.31,

2 Pct.1.8.

Quest.

W bat is thy Belovedfoc.

catching Queftion, like thofeof the Scrihesand
phari/ees unto Chrift, to inftance in that of Pilat,
I What is truth * when Chrift had told him the
truth, What is truth (faith he)inafcornfull pro-
phanemanner,as indeed prophane fpirits cannot
heare favoury words, but they turne ihem off
with fcorne,what is truth i This here in the Text
is not fuch, but a Queftion tending to further re-
foluticnand fatisfa&ion,JF/^V thy Belovedmorc
then another Beloved I

Firftofallobferve,Tha?thefe of the Church
here were ftirred up by the examples of other
members of the Church to be inquifidve after
Chrift, fo tobefarisfied. Hence obferve, That
there is a wondrous force in the examples ofQhrifii-
ans to flint up one another. We fee here when the
Church was fickecflove, the other part of the
members began to thinke what is the reafon the
Church is fo earned to feeke after Chrift, there
isfome excellency furein him-, for, wife wen doe
not ufe great motions in little matters, great things
or e carried with great movings^we ufe not to ftirre
up tragedies for trifles, to make mountainesof
mole- hils,the endeavours and carriages of great
perfons that be wife, judicious and holy, are an-
fwerabletothe nature of things. And indeed the
Church judgeth aright in this; then fee the
force of good example, any man that hath his
wits about him, when he fees other ferious, ear-
neft and carefull about a thing whereof for the
prefenthecanfee no reafon (efpecially if they
have parts equall or fuperiour to himfelfe) will
reafon thus prefently« What

3*3

Shji.XIIiJ

Obferv.

3*4 \

Ser.XIIIJ

ufun cihrs

carncjlt.ejfe.

What is thy Beloved^c*

vfi.

To be exempla
ry for good to
others,

What is the matter that fuch an one is fo axrneJl,fo
carefufl3ivatc!f<ll>laborioti4,wt]uifitive?Is it not for
xv ant of Wit < > furely he hath parts enough, he under-
stands himfelfe will. And then he begins to think,
\furel am too cold, hereupon comes competition
andcorrivalitie^r^/jy / will be as good as he*

Let us labour therefore to be exemplary to

others, and to expreffe the graces of God ; for

thus we (hall doe more then we are aware, there

isafecret influence in good example, though a

man fay nothing (faith one) there is a way to

profit from a good man though hee hold his

peace, his courfe of life fpeaks loud enough, we

owe this to all, even to them that are withour,to

doe them fo much good as to give them a good

example, and we wrong them when we doe not,

and hinder their comming on by anevill, or a

dead example.

Let this be one motive to ftirre us up to it3 That

bk to the good anfrverabletotkepoodwe Ihould doe in this kind \fhall

we fhall doe to, . J / • ,r ji , , ] r

others, fait be be ottr comjort tnlijt and death, and our reward after
our comfon in deatb.Vovthe morefprcading out good is, either
in word,life, orconverfation,the more our con-
sciences fhall be fetled in the confideration of a
good life well fpent, our reward fhall beanfwe-
That me fr^ rable to our communication and diffufion of
not only anfwer\ good^and whereas otherwife it will lie heavy onj
t^eW^"2rJ the con(cicncc, not onely in this life, but at the
jor'ai! tie good\ dayof judgement and after,whcn we fhall think
examples ani\ not only of the perfonall ill that we ftand guilty
WwJir of, bw exemplary ill alfo.

^Itfiouldmove thofc t her fore of infer iour fort to look

A debt to ihofe

that arewitb-

out.

That anfeera

life and death,

leded.

What is thy Belorvedfoc.

to all good examples, as the Church here to the
love of the other part of the Church. Whcrfore
are examples among us, butthac wefhould fol-
low them i we fhall not onely be anfwerable for
abufe of knowledge,but alfo of good examples
we have had and negle&ed. Doth God kindle
lights for us, and fhall not we walke by their
light? It is a fin not to confider the Sun, the Moon,
the Stars >x.\\tHcavens, and ivorksof Nature and
Pr$vidcnce>m\Lc\\ more not to confider the Works
\ ofGrdce.BviX one place of Scripture (hall clofe up
ialljwhichiSjliMMi.ii* Thattheexampleof us
Gentiles at length fhall ftirreup and provoke the
Jewes to beleeve. To thofe ftiffe-necked Jewes
example (hall be fo forcibIe,that it (hall prevaile
with them to beleeve and to be converted. If ex-
ample be of fuch force as to convert the Jewes
th3t are fo far off, how much more is it or fhould
it be to convert Chriftians,wondrous is the force
of good example. So wecometothcQueftion
it felfe.

What is thy Beloved more then another Belo-
ved,8cc.

We fee there is excellent ufe of holy confe-
rence, the Church commingto the daughters of
Itrufalem, fpeakingot Chrift her Beloved, that
(he is Jicke if Love, &c.The daughters oflerufalem
are inquifitive to know Chrift more and more.
Here is the benefit of holy conference and good
fpeeches, one thing drawes on another5and that
draSves on another , till at length the foule be
warmed and kindled with the confideration and

. me-

SimiU.

}i6

Wh&t htby Beloved y&cc.

Sbr.XIII.

That hi dealing
and {peaking of

heavenly things
a little thing is
ihcbegimingof
great matters.

That holy con-
ference is goo.l
for others and
I our [elves*

iKin ?.

Phil.!.

Exhortation
fruitjuff con-
ference.

medication of heavenly things. That that is little
in the beginning may bring forth great matters.
This Queftion to tke Church, and talking with
her, I charge you if you find my Belovedjotcllbim
that I am ficke of Love ,breeds Qjeftions in others,
What is thy Beloved t&c. Whence upon the def-
cription of her Beloved, her heart is kindled, (lie
fi/idtth her Beloved, fo that talking of holy and
heavenly things is good for others, and our
felves alfo. It is good for others, as it was good for
the daughters oflerufalem here3for therupon they
are ftirrcd up to be inquifitive after Chrift, and
it was good for the Church ker felfe ; for here-
upon (he tocke occafion to make a large com-
mendation of Chrift, wherein (lie found much
comfort.

Good conference then Is good for our felves £qi we
| fee a little feed brings forth at length a great
j tree, a little firekindleth much fe well, and great
things many times rife out of fmall defpifed
beginnings. It was a little occafion which Na-
amanthc^sfjfyrianhad to effeft his conversion.
There was a poorebanifhed woman, aftranger,
who was a lewifh maid-fervant, (lie told her
Lords fervants that there was a Prophet in Iury
that could heale him : whereupon he came thi-
ther, and was converted and healed. And Paul
fheweth, thar the very report of his bonds did a
great deale of good in fafars houfe. Report and
fame is a little matter, but little matters make
way for the greater.

This may put us in mind to § en dour time fruit-

What is thy Belo<ved^c.

fully in good conference ywbenin d fcretionit isfeafo-
mile : we know not when we begin, where we

t may make an end ? our foules may be carried up

j to; Heav e before we are aware^for the Spirit will !
inlarge it felfe from one thing to another. To him Macaj
that hath [hall be gtven more andmcre Hill. God!
gracioufly fecandsgood beginnings.Wefeethe'

j poore Diiciples, when they were in a damp for
the loffeotChrift, after he comes, meets them,
and talks of holy things.In that very conference,

1 their hearts were warmed and kindled :Yox, next to j mk.a4.31.

! Heaven it felfe our meeting together here, itis a
kind of Paradice , the greateft pleafure in tbe
world is to meet with thote here, whom we
(hall ever live with in Heaven. Thofe who are
good (hould not fpend fuch opportunities fruit-

Icily.

And to this end, labour for the graces of the y„. ,..& mmm
Communion of Saints ; for there is fuch a ftate,we] communion of
beleeveit asan Article of our Creed. How (hall ^hiL
we approve our felves to be fuch as have intercft trfmuc
unto the communion of Saints, unleffewe have
fpirits able to communicate good to others?pit-
tifull and loving fpirits that we may fpeake a
wordinduefeafon.

What a world of precious time is fpenr in idle
converfing, as if the time were a burthen, and no
improvement to be made of the good parts of
others < fometimes chough wt know chat which
weafke of others as well as they doe 5 yet not-
withstanding good fpeeches will draw us to
know it better,by giving occafion to fpeak more

That graces
fui-ing tbe

,i8

If you fitidmy Beloved,

That Chri(i fans'
fbould be in .
quifitive.

Sek.XIII.0* k> wherewith the Spirit works more effedlu-
ially and imprints it deeper : So that it fliall bea
more rooted knowledge then before. For that
doth good that ts gracioufly knorvnet and that is gr a-
cioufly knownetbat the Spirit feales upon our foules*
Perhaps the knowledge 1 have is not yetfealed
fufficicntly 3it is not rooted by conference.though .
I heare the fame things againe, yet I may heare
them in a fre(h manner, and fo I may have it fea- j
led deeper then before, experience finds thefe
things to be t'rfcj

Againe, We jhould labour here to have our hearts
inqwfaive.Thehcathcn manaccountedka grace
in his fcholler, and a fignc that he would prove
hoiptfvWybecaufe he was full of \Quefiions . Chrifti-
ans fhould be inquifitivc of the wayesof Righte.
M/fc^jInquifitive of the right path which leads !
to Heaven,how to carry themfelves in private in
their families, how in all eftates, Inquifitive of
the excellency of Chiift : What is thy Beloved .
| more then another Beloved ? guefliens end ufu ally in
refolutions % for the foule will not reft but infatif-
fa&ion. Reft is thehappinefTeofthefouleagit
were, when a Queftion is moved it will not be
quiet till it have fatisfs&ion s therefore doubting
at thefirfl^ breeds refolutionat thelaft. It is good
therefore to raifeQueftions of the pra&ifc of all
neceffary points, and to improve the good parts I
and gifts of others that we converfe with, to give|
1 fatisfa&ion. What an excellent improvement is 1
' this of communion and Company, when no-
thing troubles our fpirit, but wc may have fatis-

fa&ion

Tellbim that I am f eke of Love,

fa&ion from others upon our propofing it. Per-
haps God hath laid up in the parts of others fa-
tisfa<5tk)n to our foules, and hathfo detetmined
that we {hall be perplexed and vexed with fcru-
plesjtil we haverecourfeto fomewhom he hath
appointed tobehelpfull rousin thiskind.Many
goe mourning a great part of their daies in a kind
cffullennefle this way >becaufe that they do not
open their eftateto others. You fee herethe con-
trary pra<5Hfe of the Church , flic doubles the
Queftion, What is thy Beloved more then another
Beloved, O thou faireli Among women^ what is thy
BeUvedmore then another Belovedjhatthou doejl fo
charge us ?

The fourteenth Sermon,

3*9

SerTxTv,

* Cant. V. I X, X.

What is thy Beloved more then another Beloved^O
ihou fair eft among women > what is thy Beloved
more then another Beloved, that thou dojt fo
charge us ?

CMy Beloved is white and ruddy jhe chiefejl among
ten thoufand.

He laft time wc met,we left the Church

ftckeof Loveiwhich ftrange affeftion in

her,together with her paflionate charge

0 tbm f air 'eft among vomen&c^

SbiuXIV. to the daughters oflcrufalem, moved them to
make this Qjcftion unto her, What is thy Belo-
vedmerethen another B el oved,&cc. 7 obein love is
much ; to conceale it is grievous ; to vent it with
fuch fervency and paflion breeds aftonifhment in
thefe younger Chriftians,who wonder what that
is which can fo draw away the Churches love,
and runaway with her affections. They knew no
fuch excellencies of the perfon the Church fo
admired,and therefore they doubletheQjeftion
unto her, What is thy Beloved^ &c. what is thy
Beloved, dec* Whereby we fee the excellency
of the foule which afpires ftill towards perfe&i-
on, not refting in any ftate inferiour to the moft
excellent. Therefore alfo is the Churches fick-
ntffeof love here, who defires a nearer union
and communion with Chrift then fhe at this
time had.

For there are degrees of fpirituall langui-
(hing, till we be in Heaven we are ahvay under fome
degree of this ficknefte of love ; though the foule
have more communion at one time then at ano-
ther Yea the Angels are under this wifh, to fee
Chrift together with his Church in full perfe-
ction^ that untill we be in Heaven, where ftull
beaperfed re-union of foule and body, and of
all the members of the Church together, there)
is a kind of ftcknejfe attending upon the Church, \
and a la-guifhing.

The Queftion asked is,

What is thy Beloved more then an others Beloved,

O thou fair eft among women f

What

J-; J

0 thou fairctt among women

What ! now faire when her voile was taken
awayfnow faire when the Watchmen abafed her;
now faire when (he was difgraced < Yes,now
faire and vow faire, in the fight of the daughters of
lerufalem, and in the fight of Chrift that cals her
the fair eft among women: So that under all difgra-
ces, infirmities and fcandals, under all the (hame
that rifeth in the foule upon fin, under all chefe
clouds there is an excellency of the Church,fhe
is, The faireft among women, notwithftanding all
thefe : 0 thou faireft among women.

Whence comes this fairenejfe under fuchfeeming
fouleneffe and difgrace ?

It comes from without,it is borrowed beauty,
as you have it, Ezek.i6. 1,2. By nature we lie in
ourblgud,there muft be a beauty put uponus,we
are faire with the beauty that we have out of
Chrifts wardrope. The Church fliines in the
beames of Chrifts Righteoufnefle, fhee is not
borne thus faire , but new borne fairer. The
Church of Chrift is all-glorious, but it is wirh-
iin, not feen of the world, (he hath a life, but it is
a hidden life, Our glory and our life is hidden in
rhritt : It is hid fomctimes from the Church ic
felfe, who fees onely her deformity and net her
beauty ;her death, but not her life,becaufe£#7//i?
is hid. Hereisa myftery of Religion, The church
is never more faire then whenJJ)e judgeth her f elf e to
be moft deformed ; Never more happy then whenjhe
judgeth her felfe t$ he miferable ; Never more ftrong
then when Jhe feeles her feifkto heweake 5 Never
more righteou* then when Jhe feeles her felfe to be

Y moft

Sbr.XIV

Anfa.

that Grace
onely maizes Ui
lovely to Chrifl.
Pfal45rt

CoI.j.

that theChurcb
u never more
faire in drifts
eye 3 then when
Jhe fees GfcomJ\
flaines moft of\
her deformities.
1 Cor, 11,

0 thu fairefl among women,

Sbr.XIV. tnoftburtbefted with the guilt of her ownefinnes,bz-
That the ftnfe caufc t^e fence of one contrary forccch co ano-
\flrZVanotbei cher j the fence of ill forcethustothefountaine
zCor.ii.i6. I of good ,to have fupply chence :Whe&I amweake
then ami Hrong (faith Paul) Grace and ftrength
is perfect in weaknefle.
^ I This ihould teach us what to judge of the
ivhattojudge Church and people of God, even under their
of the ebweb fceming difgraces, yet to judge of them as the
*u»ntr %i'\ cxccUcntcA people in the world, Pfal. \6. ^All,
wnidtferacet* my delight k in thofe that are excellent, to joyne
our felves to them ; Especially this is here to
be undevftoodofthe Church as itisthemyftk
ca41 body of Chrift, not as a mixed body, as a
vifible Church, but as it is theTe/npleofthe Holy-
Ghcfl. |

The vifible church hath tearmes of excellency
put upon it fomctimes, but it is in regard of the
SimiU. \ better part. As gold unrefined is called gold>be- '
caufe £;old is t he better part: Aid a heap of vvhe k
unwinnowed is called wheat, though there be
much chafFe in it,the body of Chrift it felf hath
alwayes excellent tearmes given it, o thou f aire ft

Hsb.ii xu

amonz women.

Thofe that looke upon the Church withthe1
fpeftacles of malice can fee no fuch beauty in i
her,thoughtoefpy our fauks,as the Devill could'
in Iobjco quarrell, to {lander, they are quickfigh-
Qn bods throgk\ tccj enough ; but we fee here the Church in the
tJc?"US judgement of the daughters eflcrufalem, that fhc
is thefaireft amongvoomen*

The Papifts have a painted beauty for their

Ca-

That tie caufe
why wicked
■men fee not this
beauty , u be-
caufe they loolg

lob i.

Catholique Church,but here is no fuch beauty*
It becomes a whore to be painted, to beasfaire
as her hands can make her, with faigned beauty.
But the Church of Chrift hath a beauty from her
husband,a real!, fpintuali beauty, notdifcerned
of the world,

1 his (hould be of ufe to Gods children them-
felves, to help them in the uf braidings of con faience
' (as ifthey had no goodnefle vn\hzm)Becau[i they
j have a great deale of ill. Chriftians fhould have a
| double eye, one to fet and fixe upon that which
| is ill in them,to humble them, and another upon
that Which isfupernaturally gracious in them> to
encourage themfelves : They (hould looke upon
themfelves as Chrift lookes upon them , and
judge of themfelves as he judgethof them by
the better part. He looks nor fomuch what ill
we have ; foY>that fhall be wrought out by little and
little ', an d be abolijhed, it is condemned already^ and
it (ball be executed by Uttle and little till it be wholly
abolijhed : But he looks upon us in regard of the
better part, fo fhould we looke upon our felves,
though otherwhiles upon our blacke feet (our
infirmities) when we are tempted to pride and
haughtineflqbutalwayeslet the mean thoughts
we conceive of our felves, make us to flie to
Chrift.

What is thy Beloved more then another Beloved f
Here isaQiieftion, andaQueftionanfwered
with aQueftion : Qjeftions they breed know-
ledge fas the Greeke Proverbe \s)doukings breed
refolution. Whereupon theinquifitive fouleufu-
1 Y 2 ally

Ser.XIV.

Vfi

TbatCbrifiians,
in the upbraid
dtrgs of con[ci\
ence Jbouldloo\\
ttponthegood as
on the ill in
them.

Tlat w Jb$ul,
loo ^e upon our
/elves at Chrrft
kohjuponus

What is tby Beloved,&a

Ier.f©.

That U a f}eci-
all fo'mt ofwif-
dometoimprove
tbe gifts of o
therbyqngjii-
ons*

SER.XlV.)aNy proves the mod learned, judicious and wife
foule ; therefore that great Philof o pher counted
it as a vettue amongft his Schollers, that they
would be inquifitive : So the Schollers of Righ-
teoufneffe arc inquifitive, they enquire the way to
Canaan3andthe way to Zion with their facts thither-
wards.

It is a fpeciall part of Chriftians wifedome to
improve the excellency of others by Q^eftions,
to have a Bucket to draw out of the deep Wels
of others(as Solomon faith) The heart of awife man
is as deep waters fat a man of under fan ding can tell
how to fetch thofe waters out. There be many men
of deep and excellent parts which are loft in the
world, becaufe men know not how to improve
them 5 therefore it is good while we have men
excellent in any kind, to make ufe of them. It is
an honour to God as well as a commodity to our
felves. Doth God fuffer lights to fhine in the
world, that we fhould take no notice of thera f
It is a wrong to our felves, and a difhonour to
God.

What is thy hehved were then another Belo- \
ved,&c.

A further point from hence is^That if we would
give encouragement to others to rep aire to us for any
good, we fhould labour to hefo excellent as to adorne
Religion.

O thou fair eft among women, what is thy Be-
loved,8zc They enquire of her becaufe they
have a good conceit of her : a world of good
might be done,if there were bred a good conceit

Obferv.

3*5

Ser.XIV.

0 thou fair eft among women ,&c,

of men in otheis ; we fay in Rc\meffc,agood con.
ceit of the Phyfitian is half the cure: Co in teaching,
a good conceit of the teacher is halfe the lear-
\ ning : The daughters oflerttfalem had a good con-
ceit herein the queftioning of the Church,*? then
fair eft among women, what is thy Beloved more then
another Beloved?

Let us labour therfore to be fuch as may bring I ^7^^
honour and credit to Religion,and make it love- to make Reiigt
ly, that what we doe may make otheis thinke we onioveiy
doe what we doe to great purpofe , which.is oft
times a fpeciall meanes and occafion of their
converfion. Though properly the caufe of con-
veifion be the Spirit of God in the ordinances:
yet the inducement (many times) and occafion,
istheobfervationofthe courfe and carriage of
thofe that exccll and arc knowne to be eminent
in parts and in graces. Emulation adds (purs to the
fode. Doe they take fuch courfes that are wifer
then I, and fhall not I take the like courfe too i
Paul faith,the emulation of the Gentiles (hall be a
meanes of the conversion of the lewes, when
they fhall fee them imbrace Chrift, they will be
! encouraged to doe foalfo : what fhall we thinke
therefore of them that live fo as that they bring
an evill repotr, fcandall and reproach upon Re-
ligion «? Great and fearefull is their wickedneffe,
that by their ill converfation like Hophny and
P/;//^/#difcredit the ordinances of the Lord.

Now the Church thus anfwers the former
Queftion touching Chrift, Aty helovediswhiteand
ruddy >the chief eft of ten thoufand. She is not afraid

Y"3 to

RO.T7.II.II,

i Sam.*. 17.

%i6

My BebrvedisTvbite&c*

S e r.XI V.l to fetout her Beloveds beauty^for there is no envy
That 'there u [ ** ftirituall things : It is want of wifedome
no rivaity in amongft men to commend a thing that is very

wierft th*bu*-\ *ovcty to others, and fo to fct an edge upon their
dJ.ce for lu oj\ aflfe&ions, when they cannot both (hare ; and the
love. more one hath , the lefle another hath of all

things here below : But in fpirituall things there
is bo envy at the fliaring of others in that we love
ourfelves3becaufeall may beloved alike:Chiift
h3th grace and affe&ion enough for all his 5 he
hathnot(as^«fpeaks)^^^^j(^ : No,he
can make all his happy. Therefore the Church
(lands not upon tearmes, when the daughters of
lerufalem enquire about her Beloved, I tell you
freely fayes fhe what my Beloyed is : Firft in ge-
nerall the anfwer is, (My Beloved is white And
ruddy , the cbiefejl among ten thou fand ^ then after-
wards there isafpecificationof the particulars,
(he will not ftand upon the grofle,but admires at
every parcell in the thing beloved, every thing
; is lovely , as wee fhall fee in particular after-
wards.

My Beloved is white and ruddy, the chiefefi among
ten thou fond.

We will take that which is fafe, becaufe we
I will havefure footing (as near as we can) in this

Que# myftical portion of ScriptureAVhatis that white
and ruddy ? why doth the Church fet forth the fpi-
rituall excellencies ofchrijl by that which is moft
outwardly excellent and mojl beautiful?
Anjw. Becaufe of all completions the mixed com-

pletion of thefe two colours, white and ruddy,

is.

My Beloved isTvbite&d

isthepureftandthc beft, therefore fhefers out
the beauty and the Spirituall excellency of
Chrift by tbis white and ruddy, beauty arifeth of
the mixture of thefe two. Firft flie fets out the
beauty of Chrift pofitively , and then by way
of comparifon , The chiefefi among ten thou-
fand.

But what is this white and ruddy ? what is
beauty *?

To the making up of beauty there is required
a found healthy conftitution,fo as the particulars
have a due proportion, there muft be a harmony
of the parts,one fuiting with another ; for comli-
nejfe fiands in onenejfe, when many things (as it
were)are one. Vncemelinefe is in diver fity^ when
divers things are jumbled together that belong
to many heads : as we fay it is uncomely to have
an old mans head on a young mans fhoulders 5
but when all things are fo fuited that they make
one agreeing exa&ly there is beauty and comeli-
neffe.

Befides foundneffe of conftitutionand come-
lineffe of proportions^ is a grace of colour that
maketh beauty,which arifeth out of the other,fo
\S\2X. foundneffe and geodnejfe ofconftitution, toge-
ther with the ex&B proportion ofthevariety of parts,
having with it this gracefulnefie of colour and com-
pleciion wakes up that which we call beauty. In a
word, then this carnation colour, white and rud-
dy , may be underftood of that excellent and
fweet mixture that makes fuch a gracefulnefle in
Chrift, in him there is wonderful! purity andho-
Y 4 linefle,

Sek.XIV'

Wbatheauty uy
and ■wherein it
conffteth,

"Proportion and
jeature*

In the grace of
colour.

The firange
and admirable
mixture in
Cbrifi*

318

My Bclo<vedh lohite&c}

Obferv.
Invebat regard
drift was mof

! beaut ijutt.

That the love-

considered.

Sbr.XIV. lindfe, and yet awonderfM weakneffe, there is
God, the great God% and apieceof earth, of flefh in
one perfon34 bloudy pierced}znd a glorious finning
body Jjurnility and glory : Iuftice, wonderfull ju-
ftice, and yet exceeding love and mercy $ Iuftice
to his enemies,Mercy tohis Children.
Chrijl is a mofl beaut if nil Perfon,
Not as God only but as man, the Mediator
God and man $ the Perfon of the Mediator is a
beautifull Perfon 5 as Pfd.tf. there is anotable
defcription of Chrift, and of his Church, Thou
art fairer then the children of men , grace is powred
into thy lips,8cc.

But the lovelineffe and beauty of Chrift is efpeci-
imes and beauty aHy ftiritnalljvi regard of the graces of his Spirit*.
t/wLjPl A deformed perfon , man or woman , of a
homely completion and conftitution, yetnot-
vvithftanding when we difcerne them by their
converfation tobe very wife,and of a lovely and
fweet fpirit, very able, and withall wondrous
willing to impart their abiliries,being wondrous
ufefull , what a world of love doth it breed,
though wee fee in their outward man nothing
i lovely. The confideration of what fufficiency is
in Chrift ,wfedeme, power, goodnefle and love, that
made him come from Heaven to Earth, to take
our nature upon him, to marry us and joyne our
natures to his (that he might joyneustohim in
fpirituall bonds) the confideration of his week,
nejfe and gemlenefie, how he never turned any
backeagaine that came to him, (hould make us
highly prize him : Indeed fome went backe of>

them-

Mat. 19 si.

My Belorvedis^pbite^c.

themfelvcs ( as the young man in difcontent )
Chrift turned them not backe • nay he loved the
appearance of goodneffe in the young man, and
embraced him. He is of fo fweet a nature, that
he never upbraided thofe that followed him
with their former finnes * as Peter with denial!,
and the like. He is of fo gracious a nature, that
he tooke not notice of petty infirmities in his
Difciples, but tels them of the danger of thofe
finnes that might hurt them, being offo fweet
| a nature,that he will not quench the jfmoaking flax,
nor breake the bruifedreed>his whole life being no
thingbut a doing of good, He did all things well
(astheGofpellfpeaks)excellentweiL

Now the confideration of what a gracious
Spirit is in Chrift, muft needs be a loadftoneof
love, and make him beautifuli. Therefore Ber-
nard faith well JYhea I thinke of chrift J tbinke at
once of Godjidlofmajefty andgUryjmdat the fame
time of Man ^ full ofmeeknejje, gentlenefje and fweet *
neffe.So let us confider of Chrift as of the Mighty
God,]>omrfull ; and withall confider of him as a
gentle and mild man, that came riding m«ekly
on an A(Te(as the Scripture fets him out) He was
forall commers , and gave entertainment to all,
Come unto m$ all ye that are weary and heavy laden ,
&c.Forthe moftweakeand miferable perfonof
all had the fweetcft entertainment of him, lie
dime to ftekeandto fave that which was left. Let
us I fay thinke of him both as of the great God,
and withall as of a meek Man ^ the one to cfta-
blifh our foules, that he isable to doc great mat-
ters

|Z9
Sbr.XIV

Ifa.4*,

Ma: 2i.

Mar.ii.t8.

Luk 16 io.

I ■■ *" - ~- ■ .-■

The chief efi among ten thoufand,

S e r .X I V. ters5thc other to draw us to him becaufe he loves
Heb.! 2. us. We are afraid to goe to God a confumingfre,
1 ; but now let us think we goe to bone of our bone, !

and flefh of our fleft, t© our brother, to one that
out of his goodnefle abafed himfelfe of purpofe
that we might be one with him, who loved us
more then his owne life, and was contented toi
carry the curfe for us that we might be blefled of
God for ever, and to fuffer a mod painfull and j
{hamefull death,that fo he might make us heires
ofeverlaftinglife,

Chrift is fpiritually lovely, the cbiefeft often

tboufand* The Church fets him out by compari-

ion,zft andard-bearerta carrier of the banner often

thottfand : For, as thegoodlieft men ufe to carry

the Enfigne,the Banner,fo he thegoodlieft of all

other is the ftandard -bearer.

Whence we gather, That Christ *s he is beauti-

d < b fH^ And good,fo he is incomparably beyond all com-

perffnaU union farifon good ; He is a ftandard' bearer y0ne among ten

■w'ub the God- tboufand, anoynted with the oyle of rladnt (?e above

head in our na. ». },. jf
ture , Cbrij? u hisfellowes.

the chieje ofall.
In regard aM
our ulne scenes
from ChriftM
ii tie chief*
i o; all.

Simile.

Obferv.

Smilt*

Firft, for that he is fo near to God by the per-
fonall union.

And in regard likewife, That all others have all
from him ; of 'his fulnejjirve receive grace for grace,
ours is but a derivative fulneffe,his glory and flii-
ning h as the fhining of the body of the Sun,ours
asthelightof the Aire, which is derived from
the glory of the Sun ; oursisbutthefulneffeof
the ftrcame,and of the vtfTell,but the fulneffe of
chefountaincandofthf fpringishis $ thereupon

The chief eft among ten thoufand.

he iscalled the head of the Church ; the head is the
tower of the body which hath all the five fenfes
in it.and wifedome for the whole body.lt feeth,
heareth , underftandeth , and doth all for the
body, having influence into the other parts of
it : So Chrift is above all, and hath influence
into all his Church, not onely eminencie,but
influence.

What is excellent inthe Heavens *? the Sunne,
So chrift is the Sunne of Right eoufnejfe: the Starrest
He ts the bright morning Starre:the Light? He is the
Light of the world. Come to all Creacurcs, you
have not any^ excellent acnongft them but
Chrift is ftiledYrom it : He is the Lyon of the tribe
of Iudajht Lilly and the Ro(e, and the Lambeof
God that taketh away the Jinncs of the world \t he Tree
of Life, &c. There is not a thing neceflary to
nature, but you have a ftile from it given to
Chrift, to fbew that he is as neceflary as Bread
and Water i and the food of life. When we fee
Light therefore, thinke of the true Light : when
the Sunne, thinke of the Sunne of Right eoufnefe :
fo remember the bread and water of life in our
common food 5 therefore the Sacraments were
ordained , that as we goe to the fea by the con-
dud of rivers, fo we might goe to the fea of all
excellency and goodneflfc by the conduft of
thefe rivers of goodneffe,to be led by every ex-
cellency in the creature to that of our Medi-
ator Chrift, who is the chief eft among ten thou-
sand.

To come more particularly to fpeake of his

cx-

Sbr.XIV.

Col. i.i8#

That Chrift u
fetjortb by alt
earthly excel-
lencies.
Mai. 4 a.

loh 6.
Joh.4.

Simile,

That Chrift on
ly was l{ing>
Prieft, and
Vropbeu

The chief efl among ten thoujand. \

Saii.XlV«lcxcdlcncics,omittinghis^n?tfiV4rw«inonePcr-
fon Cod and Cfrlmffax. we m3y confider his Of-
fices^ King> Frieft, and Prophet : He being the
chiefe in all thefc, fo all good Kings before him
were types of him, as alfo the Prophets and
Priejfs, he was all in one. Never any before him
was King, Prieft, and Prophet, as he was King,
Frieft, and Prophet in one, fo in every refpcdl he
i. was incomparable above all. Such a King, as is

AKmg" King of Kings, and fubdueth things unconquera-
ble to all othei Kings, even thegreateft enemies
of all, fuch a King as conquered the World,
Death, Hell, and Sinne,a\l things that are terrible:
Death you know is called the King of feares, be-
caufe it terrifieth even Kings themfelves. Chrift
is fuch a King as takes away thefe terrible grea-
teft ils of all : Such a King as rules over the foule
and confcicnce (thebeft part of man) where he
fettles and ftabliiheth peace : SuchaiT/^asfets
up his Ktngdome in our very foules and hearts,
guides our thoughts, defircs, a<5Hons>and affedli-
ons, fetting up a peaceable government there:
fohe is an incomparable King even in regard of
that O ffice, He is the chief eft of ten thoufnd, fuch
a King as carries the government upon his owne
fhoulders 5 as it is, lft 9.6. He devolves not
the care to another to make it as he lift, and fo
be a cypher himfelfe, but he carries all uponi
his owne fhoulder, he needs not a Pope for his
Vicar. I

2. I Againe,as a PrieftSuch a High-prieft as offered
Priefi. \ ^ himfelfe a facrifice by his >E^rW/^>r> .• He as

1 God

,m w^» i ■

The chief eft among ten tboufand*

Sb*.X1V.

A Prophet,

God offered up his Uttan-hood, fuch a Priefi as
harhfatisfied the wrath of God, and reconciled
God to Man. All other Priefts were but types of
this Priefi, who is fuch a Priefi as never dyes, but
lives for ever to make inter cefsion for m in Heaven,
by vertueof that facrifice which he offred in the
dayes of his flefh : He was both Priefi and Sacri-
fice, fuch a Priefi as is touched with our infirmities,
fo mild and gentle, full of pitty and mercy. No
Priefi to this Priest, God only fmelt a f wcet fmell
from this facrifice.

And for his Pr&fhetic all offiee, he is a Prophet
beyond all others, fuch a one as can inftru&the
foule : Other men can propound do&rines, but
he can open the underftanding, and hath the key
ef the hearr,the key of David which can open the
foule, by his holy Spirit he can make the very
fimple full of knowledgejfuch a Prophet as hath
his chaire in the very heart of man, this great
Bijhop of cur foules, the ^yingellofthe Covenant,
that KoyU, the mejfenger »fthe Father : fo he is the
chiefe of ten thousand ^ confider him as King, as
Priefi, or as Prophet.

j ** The ufeofthis is exceeding pregnant,comfor-
table andlarge,that we have fuch a Saviour,fuch
an eminent perfon, fo near, fo peculiar to us. our
Beloved, my Beloved : If he were a Beloved the
chief e if ten theufand, it were no great matter, but
he is mine,he is thus excellent ; excellent confi-
dcred with propriety in it, and a peculiar propri-
ety ^peculiarity and propriety together with tranfecn-
dent excellency makes happy, if there beany enjoying] Hap pines nUt

Luk.24.

Fro v. 1.

1 Prt.2t.2f.

Vfi.

The chief eft among ten thoujand*

Se&.XV. \oftt. Therefore repent not yourfelves of your
repentings, but thinke I have not caft away ray ;
love, but have fet it upon fuch an objed as de-
ferves it, for my Beloved is the chiefeji often thou-
fand*

^$&$b

% .

The fifteenth Sermon

Cant. V..X,
OWy Beloved is white and ruddy ^ the chiefeji among
tenthoufand.

Ove is fuch a boundleffc afFe&ion,
that where it once breaks forth in
praifes upon a good foundation, it
knowes no meafure, as we fee here
in the Church, who being provo-
ked,and (as it were) exafperated by the daughters
oflerttfalem, to explaine the excellency of him
(hee had with fo much affe<5iion inceflantly
fought after, That fhe might juftifie her choicci
(ere (lie defcend into particulars)(he breaks forth]
into this gencrall defcription of her Beloved,
whereby {he cuts off from all hopes of equalling
him, <JMy Beloved U white and ruddy (exceeding
&kc)nzy jhethiefe among ten thou/and (none like
\ him)!

The chief eU among ten thoufand*

him) (he would not haveusthinkefhehad be*
flowed her love but on the mod excellent of all*
the cbiefeoften thonfand Well were it for usthat
we co&ld doe fo in our love, that we might be I
able to juftifie our choice, not to fpend it on fin-
foil, vaine and unprofitable things, which caufe!
repentance & mourning in the conclufion,wher- i
of the Church here worthily cleareth her felf,in
that (he had chofen the chiefe among ten thoufand.

And moft juftly did flie place her affe&ions up-
on fo excellent an objeft, who was fo full of all
the treasures ofwifedome and knowledge) the life of
our life > in whom dwelt all the fulnefeofthe God-
head bodily, in whom was agracious mixture and
compound of all heavenly graces, where Great-
neffe and Goodnefle, lujliceznd mtercy, God and
Man meet in one Perfon. Such an one who
breaks no bruifed reed, nor quenches the fmoaking
iflaxywho ref ufes not finners,but invites them un-
to him, offering to heale all and cure all who
comeuntohim:Heisa King indeed;butthisalfo
approves her choice 5 he rules all5commands all,
judges all, what then can fhe want who hath
fuch a friend, fuch a husband, whofe government
is fo winning,mild and mercifull £

He is not fuch a UWonarcbzs loves to get au-
thority by ftcrnneflfe like Rehoboam ; but by t hofe
amiable graces of gentlenejfe and love>z\\ the ex-
cellencies of holineffe, purity and rightcoufnes,
are fweetly tempered with love and mcekneffe
in him. You may fee for inftance how he takes
his Difciples partagainft the Pharifies (and the

poore

Col. mi.

Mat. 1 2.

Iohn y.

?36

The chief eft among ten tboufand,

Sbr. XV. poore womans that came to wafh his feet and
Lak.7.44. j killed them) againft the Pharifee that had invited
That cbrifi hjm t0 dinner. Tne Church is a company of def-

?£"tfiaa Pifed PeoPlc> thac arc fcorned of Pharifaicall
fide. proud fpirits, who perhaps have morality and

ftrength of parts to praife them with. Now
Chrift takes part with the broken fpirits againft
all proud fpirits, howfocver he be gone to Hea- j
ven (where he is full of Majefty)*yet he hath not
forgotten his meekneflc, nor changed his nature
with change of honour. He is now more honou-
red then he was s for, he hath a Name above all
Names, in Heaven or in Earth, yet he is pitrifull
AS.* ft\\l.Savl,Saulj»hy perfecntett thou me? He makes

the Churches cafe his owneftill, together with
beames of glory, there arc bowels of pitty in
him , the fame that he had here upon earth :
Which makes him fo lovely to the truly broken
hearted beleeving foule, My Beloved is white and
ruddy .

He is fet out likewife by comparing him with
all others whatfoever, he is the chiefe of ten thou.
fond, a certaine number for an uncertaine, that
is,the chiefe among all. In all things Chrift hath
thepreheminence ; He is the fir fi borne from the
dead he is the fir (I borne of every creature, he is the
eldeft brother, he is the chiefe among all : For all
Kings, Priefts and Prophets before were but types
and lhadowes of him : He the body>thc truth and
the fubftancc. And fas was flicwed bcfore)he is
all three in one,Kmg,Priefl2Lnd Prophet, the great
Doftor and Prophet of his Church, thatfpakeby

all

Tbecbhfeft often tboujand.

aU the former Prophets, and fpeaks by his Mini-
jftersto the end of the world. The Angellofthe
\ Covenant \\\^KcyU, the word that exprtfteth his
| Fathers breft, that as he came from the bofome
I of his Father, fo layes open his counfell to man-
\ kind. It was he that fpakeby Noah/dnd preached
by his Spirit to the foules that are now in prifon
(as Peter fpeaks) fo he is the chief e among all : But
cfpecially in regard of his Riglveoufneffe ; for
which Paul accounted all dung anddrojfe to be found
in Qhri (I ', .not having his owne Reghteoufnefe, hut
the Rightcoufneffe which is in Qhriftx ft hich is more
then the High ceo ufneffe ot an Angell, being the
RighteoufnclTcof God-Man, and above all the
RighteoufnefTe of the Law.

But what is this to us or to the Church $ yes, for
his beauty and excellency is the Churches, be-
caufe he is the Churches. UWy Beloved is white
and ruddy, and my Beloved is t be chief e among ten
j thoufand. It is the peculiar intereft that the
; Church hath in Chrift that doth relifli her Spi-
; rir, excellency with propriety in him : I am my
\ Beloveds and my Beloved is mine The more excel-
lent the husband is, the more excellent is the
wife,fheonely {hinesinhisbeames ; therefore
( it is the intereft that we have in Chrift that in-
; deares Chriftto us. But to come to more particu-
' lar application of it, Is Chrift thus cxccllenr5fu-
percxcellent, this tranfcendent-ly excellent
white and ruddy, the chief e of ten thoufand ? This
ferves,

To draw thofe that are notyetin chrisi unto him.

Z To

Ser.XV.

i Pet j. 1 9.

PKiI.3.8.

£ue?h

Anfyv.
Thet peculiaYU
tie of hterefi
jcyned&ith the
excellence of
Chrift u that
"which fb ravi-
fbeth the
l lurch.

The cbiefefl often thousand.

ISbr.XV.

That with a

Cknft.

To comfort thofe that are in Chrift.
Firft, i hbfe that are not yet in Chrifhnot con.
Th^el'remi tra^d to him to draw them 5 what can prcvaile
nent txeeUUtes more then that which is in Chrift * Beauty and
in cbrt/t ought excellencies, greatnefle and goodnefTe. And
\°o himZu°lre indeed one maine end of our calling,the Minifte-
notyet dranne ry is5 to lay open and unfold the unfcarchable
1 riches of Chrift, to dig up the mine, thereby to
draw the affections of thofe that belong to God
to Chrift.
,M*m. -™ - But it is not enough to know that there are ex-
ygbt §jCkrtfis cellencies in Chrift to draw us to him 5 bu^there

*$**%' wr ™t{ftbe Ahf)t °four ™ifcH> wbatbeggers rve are -,
orJntdibtt be?- and how indebted. Before we are in Chrift we are
geyand mtfoy notourowne, the Devill laves chime to us that

to draw ui unto . . . . . . . J .

we are his, death layes claimeto us, weare under
finne, we cannot fatisfie oneofa thoufand^there-
fore this inforceth to make out to joine with him
that can difcharge all ©ur debts, anfiver all our
luits, and non-fuitSat3ninthe Court of Heaven.
When once we are married to the Lord of Her-
ven and earch^all is ours: We have a large Char-
ter, o^ It things are yours, and yon an chrift s, and
chrifi is Gods.

Why are all things ours ?

Becaufc we are married to Chrift who is Lord
Tbat/eungtii f jj It ; h cnd of caiiing t0 fucfora

tn.l 9j our mtfe- . _, . r

ryis to weed, marriage between Chnlt and every loule, we
to come «i>oj are the friends of the Bride to bring the Church

jS«flA« t0 hi,m> anc* ^1C Wends ofthe Church to bring
dtfcQuraged to Chrift to them. It is the end of our Miniftery to
com uote b«.j ^xin^ t fc fcuic ancj Chrift together 5 and let no

debt

1 Cor },n.

Artjw.

s.|

For thofe inthe
ft ate of grace
to fee what an
excellent per fun
tb<y have en-
tertained*

The chief eft often tboufand.

debts, no finnes hinder, forefpecialJy he invites Sbr.XV^
(uch as are fenfible of their finnes, where finne
abounds, grace abounds much more: Come unto me all ^°m ?-*°-
ye that are weary and heavy laden, And he came to Lafr.i*,W
feeke andto five that which was loft He requires no
more, but that wc be fenfible of our debts and
miferies, which fence he works likewife by his
holy Spirit.

Againe,forthofe that have entertained Chrift,
let them fee what an excellent graclom Perfon they
have entertained^ who is the chiefeof ten thoufand,
The world thinks rhemacompany of filly mean
people that make choice of Chrift,Religion,the
Word,and fuch things $ but here is a juftification
of their choice,they chofe him thztxs the chief e
often thoufandyLtt him kijfe me with the kijfes of his
mouth (faith the Spoufe) for t}ry love is better then
wine>nay then life it felfc.h Chriftian may juftifie
the choice that he hath made with CMary of the
good parti againft all thole that fhall difparage
his choice. Let the world accoi nt Chriftians
j whatthey will >that they are a company of delu-
ded befotted perfons,fooles and mad men. The
Chriftian is the only wife man : Wifedome is feen
in choice especially ; and here is the choice of that
which is excellent and molt excellent of all, the
chief e of ten thou fund*

So alfo, We may fee here the de/perate and bafe \ xjfe 3.
folly of all whatfoever (fdve true Chriftians) what ' The operate
do they make choice of to joy ne too/ hat which i ^$mtnf
is b3fe, the condemned world, vaine tranfi* J
tory things,and refufc Chrift «? Are they in their

Z i right

Cant. i.

Luk.10 41.

H°

Ibe cbiefefl often thcujand^

Seh.XV.
Simile.

Pfal S i.

married to
Cbrifi.

right wits who refufe a Husband that is noble
forbirhirichforcftatc^mightyforpowerjabun-
dant in kindn^fleand love it felfe, every way ex-
cellent f and takeabafe,ignob!e,beggerly per-
fon^ this is the choice of f he world. Godcocn-
plaines.,//^/ wouldrione ofme,S>:c. What dial we
judge therefore of thole that will none of Chrift
when he wooes and fucs them, but preferre with
Efau a mefTe of pottage before their cternall
birthright;with Adam an apple before Paradice ;
and with ludts thiny pieces of filver before
Chrift himfelfe : This is the ftare of many men.
wUtJtu to be I T0 le m att ltd to Chrifi is to take him for an butband,
t& be ruled by himin all things. Now when we pre-
fer bafe commodities and contentments before
peace of confeience, and the enjoying of his
love 1 what is it, but for pelfe and commodity^
thirty pieces of filver (perhaps for fix pence, a
thing of nothing)to refufe Chrift 5 yet this is the
condition of bafe worldlings that live by fenfe
and not by faith. So then as it ferves to comfort
thofe that have made a true choice,fo it ferves to
(hew the madnefle and folly of all others,which
one day will feelc their hearts full of horrour
andconfufion, and their faces of fhame, when
they fhall thinke what hath Chrift made fuch
futetomyhearttowin my love? hath hcordai-
ned a Mineftcry for to bring me in ? made fuch
large promifes> is hefo excellent ? andvvastbis
difcovered to me,and yet would I none of him?
whatdidlchufe ? and what did I leave ? I left
Chrift with all his riches, and made choice of

the!

The chief ell often tboufand.

341

the pleafures and profits offinne, which are but for a
jeafon. When the conicienceis once throughly
awaked this will torment it, the punifhmentof
loffe, not of lofTe (imply, as the lofle of Chrift
and the lode of Heaven, but thelofeof Qhrifi and
of Heaven [o dtfceveredandofened^htxtfoxt there
is no condition in the world fo terrible as of
thofe that live in the Church, and heare thofe
things of Chrift crucified unfolded to them be-
fore their eyes, as Paul fpeaks of the Miniftery,
it makes Chrift Crofle fo open to them as if he
had been crucified before their eyes ; yet not-
| withftanding yeeld to their bafe hearts, defires
and afft ctions before thofe excellencies, which
if they had a fpirit of faith would draw their
hearts to him.

Therefore let us confider how we heare thofe
things, itconcernesus nearly$onthe onefide we
fee what wc get if we joyne with Chrift, we
have him and his : on the contrary wclofehim-,
and not only fo5but wc gaine eternall mifcry ,and
perifh eternally. O what bafenefleof mind pof- j
I feffeth us ! Chrift left all things in love to us,and i
we leave Chrift for any paultry thing in the!
world almoft,to pleafe and content thehumours
of (infull men, to attainea few empty titles, to
! get a little wealth, enjoy a little pleafure. You
fee then the equity of that terrible commination
that you have, i cor. 1 6. if any man love not the I
Loriiefm chrift Jet him he Anathema maranatha 5
let him be accurfed tor ever that loves not the
Lord Iefus Chrift : If any man finnc there is a re- 1

Z 3 medy

Ser.XV.

Htb.11.

That the grea
teft lofie of all
is Chrift iifco*
lered in hk ex-
cellency.

Gal 5.

To ta\e heed
bow &e heare.

s7*.xv7

The chief eft often tboujandy

Mat. 3. 1 7,

Heb.*,

medytodifchargehisfinin Icfus Chrift : If he
will marry him and take him j but when Chrift is
offered,and we will have none of him, we finne
againft the Gofpell,and then there is no remedy,
there is nothing but Anathema and Maranatha^
therefore themoft dangerous ftnnes of 'all, aretbofe
againft the light of t he Gojp ell: when yetwechofc
rather to live as we lift, then to joyneour felvcs
to Chrift. To this purpofe, Hebi. Saint Paul ;
makes an ufe ofthefirft Chapter, wherein he
fets out the excellency of Chrift whom the An-
gels adore^he is fo beautiful! 3 folovely,that God
the Father is in love with him, and pronounceth
this is my Beloved fonne : In the beginning of the
fecond Chapter, Wherefore(hkh he)how flail we
efcape if we neglect fo great falvation^ for, // 'they
efc aped not thatdeJpifedMofes Law,8cc. How (hall
we efcape if we neglecJ fo great falvation? he fay es
not,*/ weoppofe Chrift 5 but if we negiedl him,
if we doe not love fo gFeat falvation,as 2 Tbef.j.
8. it is faid, Chrift will come in flaming fire to take
vengeance of all thofe that doe not know God, and
obey not the Gofpell of Chrift, though they do not
perfecute if.

Therefore this reproves all civill morall per-
fons that thinke they have riches enougb,not on-
ly debauched pcrfons, but felfe-fufficient per-
fons, that thinke they have any RighteoufnefTe
of their owne, lee them know, that chrift jhM
come in flaming flreto t ahe vengeance of fuch. This
is the fcope of the fecond Pfalme, which ye
knowfets out the excellency of Chrift, I have

fit

The chief eft often tbowjand.

?4?

fet my King upon Zion , God the Father there i Se r.XV.
anoints Chrift King of the Church : To what Wal«*»
end t That m flmld ktfie the Sonne ykifk him with
the kifte of iubjedion (as Subjects doe their hj/Jtbeson.
Prince) wkhthekiffeof love, as the Sfoufe doth
her Husbandyznd with the kiffe of faith. But what
| if wedoenot kiflehim, andfubjedlourfelvesto
him,lovehimand believe in him. Jf his wrath he
once kindled, happy are all thofe that trufl in him.
He is a Lambe, but fuch a one as can be angi y,as
Rev. 6. Ir is faid, The Kings and great perfons oj
the world fly from the wrath of the Lambe ; He that
is fofweet,mild and;gentle, if we joynewith
him, on the contrary, if we come not unto him,
we fhall find the wrath of the Lambe a terrible
wrath , which the greatcft Potentates in the
world fhall defire to be hid from. lf\hu wrath be
wee kindled, bleffed are all thofe that truft in him,
and woe be to them that doe not receive him,

For us that profefle our fel ves to be in Chrift,
and to be joynedtohim thatisthuscxcellenr, let
us make this ufe, to make himtbe rule of cur choice
in ether things. In the choife of friends chufefttch as
are friends H Chrift, take heed offociety with
Idolaters, or with prophane wretched perfons.
If you will be joyned to Chrift, and profefle
your fclves to be fo,then let us joyne to none but
thofe that we can enjoy and Chrift too : So in
marriage let the rule of choice be, the love of
Chrift 5 ;md likewife let the meafure of our re-
fpe& to all things be, therefpe& to Chrift, let us
mcafurc our love to wife and children, to kin-

Z 4 dred,

Vfei.
tor thofe »h$
are in Chrift to
r»a\e him the
rule of their
thoife in other
things.
in Fiiendjbip.

In Marriage,

Tbi chief eft often tboufand.

1 344 J

S br.XV. I died, friends* and to all creatures whatfoever, as
*b£nw fit may /land with love to Chrift. Obey in the
loiea'iwitb Lord, Marry in the Lord, doe all things in the
ref.rena- /a Lord, fo as may (land with the love and allow- 1
fct7.,9. anccofthcLord.

Vfe 3. Make alfo a Ufe of dire <5tion, How to come

par direction, to value Chrift thus,asto keep an highefteem of
him-forthis followes infallibly and undeniably :
If Chrift be the chiefs of ten thoufand, he muft
have the chiefe of our affe&ions, above ten thou-
fand 5 for as he is in excellency, he muft have
place in our hearts anfwerable thereunto ; for,
then our foules are as they fhould be, when they
judge of, and affed things as they arein them-1
ielves.

Firft, Let us enter into a ferious confider tion
of the need we have of Chrift, of our mifery
without him, of our happinetfeitwebe joyned
with him,the foule being thus convinced, the af- '
ft&ions muft needs follow the fan&ified judge-j
ment.

What will come of if, If Chrift befetinthej
higheft place in our heart i If we crowne him
U heart is a there, and make him King of Kings, and Lord of \
^Inle ^S Lords<> m a hearty fubmitting of alltheaffefti-,

AnfVv.i

By a eleef confi
dera'ijn of our
neceffny with-
out bm>

yTbat exalting
Chrift htj^h in
t~

\ftnne

onsof the foule to him 5 while the foule con-
tinues in that frame, it cannot be drawne to fin,;
difcomfort, and defpaire. The honours, p!ea-;
fures and profits that are got by bafe engage-
ments to the humours of men, what are thefe to
Chrift < when the foule is rightly pofieft of
Chrift and of his excellency, it difdainesthat
any

The chief eU oftenthmfand.

any thing fhould come in competition with

him.

Againe, It ftan&s firme dgainfi all di/courage-
\ments whatfoever $ for it fets Chrift againft all,
■ who is the chiefe of ten thou fan dJYhe fcule in this*
cafe will fet Chrift sgainft the anger and wrath j
of God, sgainft Satan and all our fpirituall ene-
mies. Chrift is the Angell of the Covenanr,Sa-
tan is a Lyon,a roaring Lyon ; Chrift the Lyon
of the tribe of Iuda •, Satan a §erpent5a Dragon:
But Chrift the true Brazen Serpent, the very
looking upon whom will take away all the
ftingsand fiety darts of Satan whatfoevenwher-
fore it is faid,i John 5 .that Faith is that that over-
commeth the wotld.How doth Faith overcome the
world '.? Becaufe it overcomes ail things in the
world, as on the right hand,pleafures, and pro-
I fits and honours, and on the left hand threate-
I nings, paines, loiles, and difgraces, by fitting
Chrift againft all.

j Againe, if we would have a right judgement
j and efteeme of Chrift, Let us labour to weane our
] affeflions as much as may he from other things.
Flefbly hearts that have run fo deeply into the
world and vanities of this prefent life, it is in a
fort an extraordinary taskefor them to be drawn '
away, and pulled from the world (as a childe
from a full breaft ) which they have fucked fo
long. Now forfweet afFedions that arc tender,
it is an excellent advantage they have to consi-
der betimes that there is that in Religion and in
the Gofpell, which is worth their beft and prime

affe&ions.

Ser.XV.

FVemuft labour
to weane ourl
hearts from o-
tber things*

:A6

The cbiefeftoften tboufand,

Sbr. XV. afli^iom, the flower and marrow of them, let

i Timj.«$. them begin with yougTimothy 9Dan?el and Iofeph

to love Chrift from their childehood.lt is a def

fJ*£$& PCr«C rf0lly " .thC °thnr hratld t0 PUC 0fFchC rC'

chn/t ciatc m gard of good things till arter when we flnll be

curettage. i feffeficwhcn the under Handing will be darkned,
*and the affe&ions blunted 5 when wee (hall
not have that edge, nature being decayed, and
the world having taken fuch poffcflion of the
foule, that wc fhall not value this excellency ;
therefore let us begin betimes to make up the

I marriage between Chrift and the foule, no time

indeed is too late, but it were to be wiftjed that
thofe that are young would be thus wife for their
foules betimes.

To vaiuechrt/Z Befides>if we would highly value Chrift (beg

!GSoTa spirf t to of God a Sptrit that we may judge aright of our cor-
ju^e aright of rvptions) for, in what meafure weeandtfeermthe
ourcQrrupMM.i ^ght.andbredth.and depth of our corrupt nature in
that meafure Jhall we judge of the height andbredth^
and depth of the excellency of flrifi The fweetcft
foules are the moft humble foules 5 thofe that
love Chrift moft, are thofe that have been ftung
moft with the fenfe of their finnes ; where fwne
Rom. ?. moll abounds in the fence andfeeltng ofit.gr ace much

more abounds in the fence and feeling of that. Did
ever foule love Chrift more then that woman
that had fo many Devils caft out of her f And
Ltik.7. Paul that had fuch great finnes forgiven f Doth

any man fo love his creditor as he that hath
much debt forgiven him t It is our Saviour
Chrifts owne reafon,therefore thefe two goe al-

wayes 1

The chief e (I often thoufand^

wayes with the true Church. i.Thetrue know-
ledge of the corruption of nature, mdmifcry by re a-
[on of it. And 2. The true fence and feeling of it,
with true and hearty forrow for it, &cc. In Popery
they flcight Origmall finne, that mother- bree-
ding finne 5 A&uall fins be veniall fins,and many
finnes no finnes. And therefore they efteemefo
fleightly of Chrift, that they joyne Saints, the
PopeJVorks & Satisfaction with him,becaufe they
know not the depth of the malady, how blacks
finne is,what a curfed eftate we are in by nature :
they have fleight ,Jh allow ^avdweake conceits of finne,
therefore they have anfwerabley weake^ and fallow
con aits of chrift, ana of bis Righteoufhejje and ex-
cellency , Therefore the convidlion of our finnes
goeth before the convi&ion of RighteoufnefTe
in Chrift (asitisfaid,M.i<5.) TheHoly-Ghoft
foall convincethe world of fin^ and then of Right e-
oufnejfe j for except the foule be convinced of fin
and of ill in it felfe, ft will never be truly con-
vinced of good, and of RighteoufnefTe in
Chrift.

The Faf cover was al wayes eaten with fowre
herbs, becaufe it fhould adde a relifh to the feaft.
So Chrrft the true Paffeover we never relifh truly
without fowre herbs, the confideration of finne
with the defert of it. Chrift favours ot herwife to
a man humbled for his finnes, then he doth to
another man not touched therewith ; otherwife
to a man humbled for his finnes, then he doth
to another man not touched therewith * other-
wife to a poore man then he doth toa richsother-

wife

347^
Sbr.XV.

Two attentats
o1 the true
Church,

Why Jin u [$
flighted in
Popety,

WhytheVafe-
over was eaten
with fome
herbs.

348

Ser.XV.

TIjc chief eft often thoujtnd.

That it u our
great foVy to
murmure at the
crojje nvbieh re*
covers our fpi-
\ rituall tafte
andnttifb*

wife to a man that the world goes not well on
his fuk,thento a profperous man. One favoury j
difcowfe of Chrift reliflieth more to an affii&ed
foule , then feven difcourfes with fuch as arc
drunke withprofperity^not having a brain ftrong
enough to conceive, nor an appetite to rellifh i
heavenly things. (

Theiforewhy doe we murmure at the crofle,
whenall is to recover our fpirituall tafte and rel-
lifh { Solomon had loft his tafte and rellifh of
Chrift, he never made bis Song of Sengs when he
was in his idolatrous way, nor was fo in love I
with Chrift and his excellencies when he doted
fomuch upon his wives:no,but when he had re-
covered his fpirits tail: and rellifh of heavenly
things once,then made he thebookofthePr^*-
cher* When hee had run through variety of
things, and faw all to be nothing but vexation of
fpirit^and befides that,vanity,then hepafleth his
verdiil upon :>11 things that they were vanity. So
it is with us, we can hardly prize Chrift without
fome affli<ftions5fome crofle or other $ therefore
here the Church is faine to endure a fpirituall de-
fertion, to fet an edge upon hcraffc&ions. Now
when flie is thus in her defertions, fir*ft ** white
And ruddy . the chief c of ten thou find,
want wahes w We value more, and fee a higher prize on
j value tbinis I thfngS jn che want of them (Tuch is our corrup-
tion)then in the enjoying of them. And if God
remember us not with afflidion , then let us
afflidt, humble and judge our felves, enter into
our owne foules to view how we ftand affected 1

to!

The chiefefi often thoufand%

to Chrift, to Heaven, and to heavenly things:
how doe I rehfhand efteemethemdf I have loft
my efteeme and valuing, where have I loft it, j
confider in what finne, in what pleafure, in
what company I loft it 5 and converfe no more ;
with fuch as dull our affc&ions to heavenly j
things.

And, Let us make a fe liktrvife of cur infirmities
and Cinnes to this fnrpofe, tofet an highfri^e en the
excellencies of Chrift, we carry about us a] way es
infiimitiesand corruptions, what ufe (hall wee
make of them * notrotrufttoourownerighte-
oufnefle, which \% as a defiled cloath : But fly to
Chrifts Righteoujnefie^ which is the Righteoufnefie
of God Man,&\\ being as dung anddrofe in regard
of that : Often thinke with thy felfe what am I,
apoore finfull creature, butlhavea Righteouf-
nefie in Chrift tknanfwers allrlam weakein my
felfe,but Chrift is ftrong,and lam ftronginhim.
I am foolifh in my felfe5 but I am wife in him,
what I want in my felfe, I have in him 5 he is
mine, and his Righteoufnefie is mine, which is
the Righteoufnefie of God. man, being cloathed
with this I ftand fife aeainft confidence, Helly
wrath and whatfoever. Though I have daily ex-
perience of my fins, yet there is more Righteoaf-
neffem Chrift who is mine, and who is the chiefs
of ten thoufandy then there is finne in me. When
thus we (ball know Chrift, then we fhall know
himtopurpofe.

THEi

Shi. .XV.

To eflecme
Chrift bgbty
Ufiffg our infir-
mities to this
and lootiingup
on them.

Ser.XVI.

ObieB.
How one man:
fatufaftion
fhaU fat u fie ror
the Jim oj ait.'

Anfw.

>jc jjv • jjx. /jc >^v ijc >jft 4* 4*- 41 ■***■ Hc •*♦*- ■'♦*■ •*Jt -v- -Nr

The fixtcenth Sermon*

Cant. V. X.XI,XIT,XIII.

c>(y Beloved U white And ruddy •, the chtefefl among
ten thonfand*

His head is a* fine gold \ his lakes are bujhie and
bl ache as a B avert.

His eyes are a* the eyes of Doves tby the rivers of wa-
ter s, wafted with mi Ike and fitly fet}Scc.

Encc likewife wee may anfwer
feme doubts that may arife , as
why the death of one man (fhrrfi)
fhouldbeof value forfatisfa&ion
for the finnes of the whole world?
how can this be?

O but what kind of man was he t the chief e
among ten tboufand, efpecially confidering that
his excellency arifeth from the grace of his Per-
fonall Union of God and Man. The firft Adam
tainted thoufands , and would have tainted a
world of men more if there had been more;
but he was meere man that did this, and flialll
notChtift God and Man the fecond Adam ad-
vance the world, and ten thoufand worlds if
■ therej

fcl

The chief ell oftenthoufand.

there had been more, be is chit ft among ten thou
[and.

His he Ad 'is as ptojl fine gold } bis lodes are bujlue
and blacke as a Raven,&cc.

i, Pojitively, He is white and ruddy. 2. Compa-
ratively , He is the chief eji often thonfand.

The Church doth not thinke it fufficient in ge-
nerall to fet out Chrift thus, but flie defcends in-
to a particular defcription of him by all the parts
I of a body that are confpicuous. Firft in general!
obferve hence, That it ts the nature of love up-
on all occafions to refleff upon the thing loved. As
the Church here, from things that arc excel-
lent in the world , borrows phrafes and com-
parifonsto fet out the excellency of Chrift, ex
alting him above any other thing. Whatfc-
foever the foule of a Chriftian fees in Heaven or
Earth , it takes occaHon thence to thinke of
Chrift.

Again, In generall obferve from hence,feeing
the Church fercheth comparifon from Doves
eyes, from the body of a man and other things,
J hat there are fome beames of excellency in every
creature. There is fomewhac of God in every
creature, this makes the meditation of the crea-
ture to be ufefu 11 : There is none, even the mea-
ncft,but it hath a being,and thereby in a fort fets
out the being of God. Why doth God ftiie
himfelfe a Shield, a Rocke, a Buckler3 a Sha-
dow , and the like. But to fhew that there is
fomething of him in thefe, and therefore to
teach us to rife from them to him, in whom ail 1

thofe »

Love u ever in
duftriom to fet
out the praijes
of the Beloved.

The divers re-
tar ions God
ta\es upon him
Jbe&es the
beames of hit
excellency in
the creatures.

The chief eft often tboufand%

That nothing

Sbr.XVI. thofe excellencies that arc fcattered in them arc
united.

In innocency we knew God, and in him we
had knowledge of the creature , but now we arc
faineto help our felves from the knowledgeof
the creature to rifeto the knowledge of God.
His head is as fine gold.
A little in generall , iee the boldnefle and

Vchfchfifm lar§eneffe of the Churches affections , who
Amending '"l though (he had been ill intrcated by the Watch.
cbrift. men and others,yet is fhe not di (heartened for all

this? no, (he goes on,and fets out particular com-
mendations of her Beloved* Where love hath
anyftreng'h, no water can quench it. You fee
the Church here found but cold entertainment
from the Watchmen and others that fhould have
been better.

Nay5 She was in defertion, yet (he was not
^S^T\ difcouraged , nay not from the defertion that
Chrift left her in \ but (lie fecks after him whom
her fouIelovcd.Ohthisisthefigneof atruefan-
dified fouletoucht from Heaven, never to give
over feekingof Chrift, nor fetting out his pr. i-
fes, no though it thinks it fclfenot beloved of
Chtifr. Aske fuch ones, doe you love God> his
Children, and his Word i Oh you fliallhave
j them eloquent, no words are enough to fet out
their affeftions.

And this is one reafon, which we may note
by the way, why God plants in hischildren,at
their firft converfion a fweet love^which we call
thefirjl love, that when defertions come , they

mayl

Her inwiri de-
fertions difc
rage her not

Reafon of the
firft loves ea-

gernejje.

The chief eft often tboufand

--■ -

35}

Sbr.XVL

maycall to mind what tbey felt from Chrift,and
what they bore to him 5 and thereupon the
Church concludes,//*/^. Imllreturncto myfirjl^ Hof.*

I love, for then was I better then now. The Church
here from what doth flic commend her Belo-
ved * but from fomwhat that was left in her fool,
fome inward tafteof the love of Chrift in her,
flie called to mind how it was with her before in
the former part of this, and in the latter end of
the former Chapter, what an excellent eftateihe
had been in , this helped her to recover her
felfe.

Now you may fay, Why u/hefo exact in recho- f ^ 'j^J
nmgupfomany particulars of her Beloved^ is Head, particuianfing
Lockes,EyesyLips, and fuch like ? I *«" Beloved.

Why, It is from largcnelfe of affcdion. Kji \ BtJjlalargt
Urge heart hath dway large exprejsiws, when we heart hah «*-
are barren in expreflions towards Chrift, and [**!*$** *ff*-
of good things , whence comes this but from I
narrow poore affe&ions. The Church had largs
affe<ftions 5 therefore flie had futable expref-
fions.

i And thenfhc is thus particular, becaufe Chrift _ ?',.-
'hath not one but many excellencies$every thing hath not one,
in him is excellent, inward and outward, as his \hut m*n> «*■ I
head,&c. For indeed beauty confifts not in it™""* j
fweetneffe of colour only,but in affinity and pro- 1 BeautywhenM
portion of all parts. Now thereis all fweet pro- 1 " C0]W* j
portion in Chrift : fo it fliould be with Chrifti-
ans ; they fliould not have one excellency, but
many : thofe that receive Grace for Gr ace from ^ohmU
Chrift have not onely Head, Eyes, Hands, and!

A a Feec]

See.XVI.

The chief eft often thousand.

Becaufejbe bad
fmcuflj and

cxabtly flu die J

■

Feet good 'y but all lovely, Grace for Graf *,anfwc-
rable to the variety of Graces in Iefus Chrift,
in whom all things joyntly, and every thing fe-
verally are lovely.

Then fticfheweth her particular care and ftu-
dy> to be exadt in this knowledge of Chrift, to
rip him up and anatomize him thus (torn Head
to Foot, k argueth (he had ftudied Chrift well ere |
flic could attaine this excellency : fo it ftiould be
the ftudy and care of every Chriftian to ftudy
the excellencies of Chr ift,not only in the grofle,
to fay as much as you have in the QmA i he was j
borne for us oft he Virgin CMary, was crucified,
dead and buried, &c. which every childe can
fay ; but to be able to particularize the high per-
fections and excellencies of Chrift ; as the
Church here, to ftudy his Nature, Offices, the
State he was in, and how he carried himfelfe in
his humiliation and exaltation : what good we
have by both faic^Redempion by his abafement y
application of it by his advancement. What he did
for us on Earth • what he doth in Heaven 5 what
in IuJl?Jicati0nt^sidoptzon3Sanffificatiotfjind in the
glory to come. Study every thing- and warme
the heart with the meditation of them.

This particular fpreading and laying open the
cm e%quence excellencies of Chrift is a thing worthy of a
TbTexceikncies Chriftian. We make Height worke of Religion,
efebrifi. we can be particular and eloquent enough in
other things, but in thu^wherein all eloquence is
too little, how barren Sre we, how ftnmefaced
fofpeake of Chrift and his excellencies in b3fe

conv

That allhu-

His bead is as fine gold.

355

Shr.XVI-

That the fouk
hatb peculiar

o&ne,

company,as if it were a difhonour. Let us there-
fore learne this from the Church here, to be
much in thoughts and meditations of the excel.
lencies of Chrift, and fo our exprcflions will be
anfwerable to our meditations. So the holy Fa-
thers that were godly (till another kind of Divi-
\ nity came into the world of Querkes and fubtil-
ties) there was none of them but was excellent
this way. Pad admirable, accounting all dung
and drofle incomparifon of Chrift. In fpeaking
of him when he begins, he goes on from one
thing to anothenas if he were raviflied,and knew
not how nor where to end.

The foule hath fights of Chrift that God _
(hewes to it, and which the foule prefents to it \JgUsof7ts
fclfeby the help of the Spirit. The fights that
God in this kind (hewes,are to thofe in affli&ion
efpecially, as Darnell and ifay faw Chrift in his
glory in a vifion : fo Ezechictlhzd avifion, and
John Rev a. where Chrift was prefentcdeo him
glorioufly So there is a glorious defcriptionof
Chrift prefent tothe Church,i^i/.4.5.

And as there are fights let downc from God
into the foule, fo there arc fights that the foule
frames of Chrift, fuchasthe Church here con-
ceives of him by faith : TYmlitfis faw him be-
fore he was incarnate,and x^dbraham faw his day
and rsjoyced : fo fhould we now have fpirituall
fights, Ideas of Chrift framed to our foules, this
is to btftow our foules as we fhould doe. So
much for gencrall , now wee come to fome
particulars. His head is as fine geld, his lockes
\ A a 2 are

Sights of faith
tvbich the foule
frames of Cbrtfl

Ioh*.

35*

Bisbeadhds firtegold.

Sbr.XVI.

I Cor.3. !*,>}•

[That a head of
gold fen foitk
thrifts gs-
vernmenT'

A6L 1 7.

Wty cbrift u
fit out ty an
bead of go U

Anjw.

are bnjhie and bUcke & a Raven.
His Head is as fine gild.
He begins to fet out the excellency of the
chiefe part the Head* The Head of Chrift is I
God, as it is> 1 Car.n.j. He is above all, and1
God onely is above htm. All is yours, and
youareChrifts, and Chrift is Gods, but that is
not fo much intended here, as to (hew Chtifts
head-flnp over the Church, as God and Man,
his Head is as fine gold, that is, his government
and head- (hip is a mod fweet and golden go-)
vernment.

Daniel 2. You have an Image of the Monar-
chies , the firft whereof had a golden Head .
which was the chaldeas. The beft Monarchy is
fet out by the beft meteall gold : fo Chrift the
head of the Church is a precious head, a head oi
gold.

A Head hath aa eminency above all others,
an influence and motion above all other parts,
it is the feat of the fences : fo this golden head is
more eminent then all , govcrnes the whole
Church,and hath influence into all $ in him we
livcand move,and have our being.

Why is Chrift as King thus refcmbledta an head)
of geld ?

Becaufe gold is the chiefe, the moft precious,
durable mettall of all others. Chrift is a King
for ever, and hath an everlafting government.
Gold isalfothemoft pliable mettall, you may
beateit out to leaves more then any other met-
tall whatfoever. Chrift is all gold indeed, his j

lovti

His bead is as fine gold.

love hath beat himfelfe out as low as may be,all
for our good. What abafement liketo Chrifts *
That which is moft precious is moft communi-
cating, as the Sunne a glorious creature, what
doth fo much good as it i fo Chrift as he is the
moft excellent of all, tie chiefcofttntk$*(md% fo
is healfo the moft communicative: what good
to the good that Chrift did t hee was beaten
out of love to mankinde to loweft abafement
for us , though this be not mainly aymed at
here, yet (by the way)fpeaking ofgold,we may
prefent to our felves fuch comfortable medi-
tations.

Well then is Chrift fuch an excellent head,a
golden head, in whom are hid allthetreafures
of wifedome to govcrne his Church,what need
we then goc to that triple crowne, having fuch
a golden head,thc Apoftacy of the Church hath
found out another golden head , is not Chrift
precious enough «f Let us take heed of leaving
the head Chrift3as it is^/.2.i^.Itisadamnab!e
thing to forfake him. Let the Apoftaticall
Church alone with her Antichrift.

Againe, if Chrift be a golden head,lec us his
members labour every one to be futable,though
there be difference between the head and the
members in many refpedls, efpecially in thofe
three formerly namcd,Eminency3 Government,
and Influence ; yet for nature they are one, head
and members make but one : So that as t he head
of the body is gold, fo fhould every me mber be 5
therefore the feven Churches are ftiled feven
A a 3 golden

Ser.XVI.

Vfii.

That there u
no golden heal
ef the Church
but drift.

Pfe mufl befit-
tablet* Chrift
our head.

His head is as fine gold.

Ser.XVi. golden Candleftickes. Every thing in the Taber-
Simik. mc\c was gold, even to the fnuffers, tofhewthac
inthe Church everything is excellent. TheTa-
bemncle was gold moft of it, though it was co-
vered with Badgers- skins. The Church indeed
1 hath a poore covering, as of Badgers skins, nor
I ! guilded as hypocrites, but it is precious within.

\ I Againe, Chriftasheisgold,fo he is fi.jegold,

I whole gold,he hath not only the crown on bitnJ
\ bin his head is gold it felfe. Ocher Kings their
. crownes arc of gold, but their heads are not Co J
but there is fuch a precious tre. fure of wifedome
in him that his head is gold : fb let the Church
and every Chriftian labour not to be guile but'
goldatobe throughly good, to have the infideas
good as the outfide,the heart as good as the con-
verfaticn,the Church is glorious wkhin,P/i,45.-
Beloved,Is Chrift an excellcntgolden head,and"
fhalihehaveabafebody t Is he fie to be united
to a golden head that is a common drunkard, a
fwer<rcr,that is a beaft in his life and conventi-
on, isthisfucabie?
Againe, Is our head fogoldcn,and whatfoever
To knov tbat]. excellency we have, is it from our head i there-
aMwrex*Ue»-\ fore asthe church in the Revelation, let us caft

aes come front , . r * n

a golden head. > all our crownes at his teet. Have we crownes of
Rcy-4-io. gold, any thing that is excellent within , any
grace,any comfort,lef us lay it downeat his feet,
for all is from him. Naturall menhavegolden
Images of their ovtne>lfrae/l would have golden I
calves, Nebuchadnezzar fees up a golden Image,
and all mufl: worfhip it : fo inthe declining times

i of!

' **

His head is as fine gold.

359

Pfalj^; o.

of the Church,they framed golden Images, that | S e r .XVI,
is,a golden5whorifli Religion,guilded3and pain-
ted,framed by their ovvne braine,whereunto all
muft {loop. But the true gold isthatwemuft re-
aped and fubmit our felves unto and admire,
others are but golden dreames and Images (as
Nebucbadne&zars was J Christ s head alone is of fine
gold.

All muft be fine gold that comes from this
head, his word is gold , fometimes purged in
the fire : his ordinances gold, in the Scripture
phrafe,thc City,the new Ieru/alem,which figni-
fi;s the ftatc of the Church in this world, when
itfliallberefinedtotheurmoft,allisofgold,the
wals of precious ftones, the gates of pearle, and
the pavement of the ftreets of pure gold,to fliew
the excellency of reformation, which golden
times are yet to come, in the meane time let us
goe on and wait for them.

His lochs are bujlneandblacke as a Raven*

Ithinkthisisbutcomplementalltofillupthe
other, it is nothing but a commendation of his
frefhnefle, a foileto beauty,therefore not parti- J
cularly to be flood upon.

His eyes are as doves eyes by the rivers oftva- [
ters,8tc. j

His eyes are as doves eyes, and fuch eyes as are
by the rivers of waters,where they are cleanfed
and wafhed with milkc3 that they may be the
clearer,and fitly fet, neither gogleeyes,nor funk
into the head, but fitly fet 5 asajewellinaring, ;
neither too much in,nor too much out,to fee out

Aa 4 the

Rer.ti ii.

K.CY,2I,

?6o

His eyes are as Doves eye s<

■

e *.X V i.l the comelineflcof this part the eye which is the

I glory of the face.
£h±eFi I Why is Chrift faid to have the eyes of doves?
Anfw. The dove hath many enemies, efpecially the

white dove is a fairc markefor the birds of prey,
therefore God hath given that creature a quicke
fight ,that flie might difcemc her enemies. Thus
the Scripture helps us to conceive of the quick-
neffe of Chrifts eye, Km/. 5. 6. there are feven
homes and feven eyes, which are the feven Spu
I ■ rits of God, here Chrift the Lambe hath feven

eyes and ft ven homes: what be thefe i Chrift
hath not onely homes of power as the enemies
have homes of violence : hehathhorneagainft
home ; but feven eyes, thatisa quicke fightto
fee all the danger the Church is in, and feven
eyes 5 feven is a word of perfe&ion, that is, he
hath many eyes, an accurate fight ; He hath not
onely an eye of providence over the whole
world;but an eye of grace andfavour,!ively and
lovely in regard of his Church. All things are
naked and open before his eyes, asitis,tf>£.4.
he can fee through us, he knowc s our very hearts
and raines,which he muft doe ex offcio}bccmfc
he muft be our Iudge. He that is Iudgeof all
had need to have eyes that will pierce through
all. It had need be a quicke eye that muft judge
of the heart and affe&ions 5 but what may we
learne hence, That wee have a Saviour that
hath doves eyes, that is, cleare eyes able to dif-
ccrne.

. Take it as a point firft of all comfort to the
J Church.

Vfi.i.

All contort to
the Church.
J oh. 12.

His eyes are as Doyes eyes,

Church, that when we have any imputation lies
upon us, that we are thus and thus. Chrift hath
quicke eyes, he knowes our hearts, th$u knoweft
( faith Peter) Lord that llovethee,\r\ all falfe impu-
tations reft in the eye- fight of Chrift,he knowes
it is otherwife with us.

Then againe in all abafement know5that there
is an eye that fees all j he fees with his eye, and
pitties with his heart : As he hath a quicke eye,
fo he hatha tender heart, though he feemes to
deep and to winke, it is but that we may wake
him with our prayers,which when we have done
we (hall fee that Chrift hath feeneall this while^
and that the violence the enemies of God have
offered to his Church, the Spoufc hath been in
his fight, and that they fhall know at length to
their coft.

Likewife it is a point of terrour to all hypo-
crites and others that thinke to blindfold Chrift
againe. Can they blind fold him in Heaven that
hath this flurpcyc i No he fees all their courfes
andprojeds whatthcy are, and what they tend
to,arrd as he fees them fo he will fpread them all
open ere long.

And as it is a point of comfort and terrour, fo
it is a point of inftru&ion to us all, that wee
having to deale with a Iudge that fees all, to
worfhip Chrift in Spirit. If we had knowledge
that fuch an eye of God is fixed upon us in all
places, in all our affedions and a&ions,would we
give liberty to bafe and filthy thoughts,to cruell
defignes, and to treacherous ay mes and intents,

361

Sbr.XVJ.

Vfet.

It u both com-
fort and ten or

Vfi 3.

InfiruQion t$

His Cbeekes are as beds offices.

ObUft.

SfiiuXVI.ito hatch a hell (as it were) in our hearts, and to
carry afairefhew outwardly ! it could not be.
Men are not afraid of their thoughts, aflfe&ions,
defires,and inward delights of the foule;becaufe
there is no eye of juftice upon them ; but if they
did confider that the All-feeing God did ob-
ferve thefe inward evils, and would call them to
account one day for them, then they would be
afwell afraid to thinke ill as to doe ill.

His cheek es are as beds offices, and as [meet
flowers.

Cheekes are the grace of the face, they are
ufed here to denote the prefence of Chrift,
whichisfweetasfpicesand flowers j not onely
his prefence is glorious in Heaven,when we (hall
fee that goodly perfon of Chrift that became
man for us, that transforming fight that fhall
make us like himfelfejbutthc fpirituall prefence
of Chrift in his ordinances, which we are capa-
ble of here,this is as fpices and flowers.

But you will fay, cheekes, face, and prefence
frefent colours to the eyes, and not fmelsy as Jptces
and flowers which are the peculiar tbjecl cf another
fence ?

Oh but Chrift is the object of all the fenfes.
Beloved, he is not onely beauty to the eye, but
fvveetnefTe to the fmell, and to'thetaft j there-
fore faith hath the name of all the fences, to fee,
heare,taft,and f mell.and doth all, becaufe it car-
ries us to Chrift, that is in fteadofallro us, but
the point is,

That the manifeftation of Chrift to his Church and

children

Anfa.

Obferv.

■ — ■ " * — ■ ■ -^— — ^. -

His Cbeekes are as beds offyices*

children by his Spirit in any of his ordinances, is a
fweet manijeflation , and delegable as jftces and
flowers yzsix is.Cant.j.^ Becaufeof the favour of
thy good oyntments5thy name is as an oyntrncntl
powrcd out,therefore the Virgins love thee.The!
very name of Chrift when he is knowne and laid I
open by the miniftery, is a precious oynrroent,
and the Virgins, that is, all chaftefoules follow
him by thefmellof hisoyntmenfs, all his ordi-
nances convay a fweetneile to the foule'"; his Sa-
craments are fweet, his Word fwect, the com-
munion of Saints fweet.The prefence of the Sun
you know is knowne in the Spring time by the
frefhneffe of all things, which put forth the life,
and little livelineite they have in them : fomein
blofiToming^and fome in flowers 5 that which lay
(as it were) dead in Winter, it comes ©ut when
the Sunnedrawesneare : fo when Chrift comes
and fheweshisprefenceanjdfaceto the foule, he
refrefheth and delights it.

Hence we fee they are enemies to Chrift and
tothefoules of Gods people, that hinder the
manif eftation of Chrift, where by his face might
be feene, and his lovely cheekes difcerned;
thofe that hate and undermine the ordinancesof
God, they hinder the comforts of theirownc

foules.

And they are enemies to Chrifhfor when hath j
Chrift glory but when the Virgins follow him I
in the fent of his fweet oyntments , when the
foule in the fenfeof his fwectnefle followes him
and cleaves to him with joy, love, and delight,

this

That all Cbrigs
ordinances are,
fweet and lone-
ly, andirhatfo.
ever proceeds
fiom tbem*

His Lips are as LiEies*

■*

r.XVII this makes Chrift Chrift, and fets him up in the
heart above all others. This is the proper worke
of the ordinances. Thofe therefore that are ene-
mies to the ordinances of Chrift, are enemies to
the foules of Gods people, and to the glory and
honour of Chrift himfelfe. Thus farrc we may
goe fafelyuponcomparifonof this with other
Scriptures.

Sjftfc.

^Sfe*/feSfef ^^ Skf *&' *& *&' Sfe **H

The feventcenth Sermon,

Cant. v. XIII.

His lips are like Lillies dropping faeet fmetting
tnjrrhyhis hands are as gold 'rings fit with Bert 11,
his belly is as bright Tvory overlaid with Sa-
p hires 7 his legs^&c.

N fpcakifig of thefe particulars we
are to be very wary, for we have
not that foundation as we have in
other generals ; for no doubt but
the Spirit of God here did more '
intend to fctout thclargcaffciai-
on that the Church had to Chrift, then to infi-
nuate any great particularity in every one of
thefe 5 therefore let us onely cull our , and

take

His Lips are as LiUies.

365

take thofc things that are of more eafic ex-
plication.

His Lips Arc as LiUies dropping downe fweet
myrrh.

I That is, his dodtrine is as fweet as the Lillics,
and found as the my rrh,keeping from purrefa&i-
on, it being the nature of myrrh>as it is found its
felfe,fo to make other things found. In like man-
ner the fpeech of Chrift makes the foule found
that cmbraceth it. What was ever more fweet
then the truth of Chrift ? when he fpake him-
j felfe,they all hung upon his lips (as the phrafe is
in the Gofpell) as a man hangs upon the lips of
; another whom he defiresand delights to heare
; fpeake^and they marvelled at the gracious words
that came out of his lips,p/£/.4f. Grace was in
his lips, all was fweet that came from him, for it
came from the excellency of his Spirit, his
words were died in thefe affe&ions of his heart.
In the learned language.the fame word fignifieth
fpeech and reafon, to intimate that fpeech is but
the current of reafon from the heart the feat of
reafon ; therefere Chrifts fpeeches were fweet,
becaufe his heart was fweet , full of all love,
grace,mercy,and goodneffqh is heart was a trea-
fure,hislipsmuft needs then be fweet. Beloved,
therefore let us hence take atryall of our felves
what out condition is, whether the words that
come from Chrift when he fpeaks in his Mini*
ftery to os be fweet or not.

The Word (to fome kind of men) is like che
Northeme ayre which parchsth and cnttecb:

^4hab

Sbr.XVII

Ink. 4,20.

Mat. 1 2.3 4^ j y.

I'l «i»Tl

$66

His Lips are as LiOies.

Aft.*x,ii.

S b r .XVII i^dhab could not endure the breath of Elias, nor
i K1A.21; Herodias the breath oi IohnBaptiftj\ox the f&ttftl
y^« the breath of S/eiw and P40/. So too many
now adayes cannot endure the breath of divine
truth when it cuts and picrceth.Thefe words are
arrowes that fticke 5 if they fticke not favingly,
they itick to killing?-if we cannot endure Chrifts
brcath,we are not his Spoufe,nor have any com-
munion with him. i
His lips arc like HUies dropping facet myrrhy&c.
This is one excellency of Chrift and of his
truth, that it prefcrvesthefoule in a pure cftate,
it is pure it felfe, and fo itprefervesthefoule.
Myrrh is a liquor that keeps from putrefa&ion:
there is nothing that keeps the foul but the word
that endures for ever, whereas on the other fide
errour is of a putrify ing nature, corrupting and
defiling the foule.

His bands are at gold rings fet with Berilly&cc.
Hands are the inftruments of adions, Chrifts.
anions are precious, whatfocver he doth to the
Cburch3n3y even when he doth ufe evill men to
sfflift and exercifethe Church, he hath a hand
there,agolden,a precious handilnthe evill hand
That aU chi/? s\ of wicked men God doth all things by Chrift,
athom wLi//*-j ^e \s as [t wcrc Gods hand which all things p3flfc
ever are ?re- i^^g^ jtftph was the fecond man of Egypt I
through whofe hands allthings came to the reft :
foall things come through Chrifts hands to us,
and whatsoever is his handy wor ke is good,even
ask isfaid in the dayes of his flefti, he did all
things well: foftill in the Church all his work-

manfliijr

CiQUA.

Heb. 1 .
Ioh.f.n.

His belly is as bright Trvory*

manfhip is exceeding well, though we cannot
fee the excellency of it>it is all well both in the
government of the Church and his workman-
(hip in our hearts,the new creature.
His belly is as bright Tvorj overlaid>$tc.
His belly that is his^inward parts : In the He-
brew it is ufed for the inward affeftions, they are
asbright Yvory overlaid with Saphires ,that is,
they are pure, alltheinfide of Chrift, all his af-
fections that he beares are wondrous good, his
love,his defires,his joyes,his hatred,all pure,Iike
pure water in a Chry flail glafle,it may be fiirred
fometimes>but ftill it is clcare,there are no dregs
at the bottome, becaufe there was no taint of fin
in him.

His legs are as pilars of marble fet onfockets of
fine gold,8cc*

Thatis,all hispaffagesand wayesarcconftant
and firmc even as pillars of marble, his children
are fo likewife as farre as they are indued with
his Spirit. Chrift isyefterday, to day, and the
fame for ever. In regard of his enemics> Rev.x.
He is fet out in another manner of fimilitude, as
having legs of braffe to trample them all in pie-
ces. But in refpeft of his conftant truth and
wayes of goodncfTe to his Church* his legs are
as pillars of marble.

Hts countenance is as Lebanon^ excellent as the
£edars.

Lebanon was a goodly Forreft lying on the
North fide of Iudsea, wherein were excellent

plants of all kinds,efpecially Cedars. Chrift his

coun-

~167 I

Sbi.XVJI

)

AH Chi/ls
iwayes are con*
fiant erfirme.
Heb.ij.8,

?68

His Countenance /$ as Lebanon.

I U what regard
i drift ians are
I lihj unto Ce-
dars*

How wicked
men are fat d
a\fo to be
CeJm.

Pfal.37.

S b r .XVII countenance is as Lebanon, excellent as the Ce-
dars, that is, his presence is goodly, (lately, and
majeftieall, fo it is and will be when hefhevves
himfelfe indeed for the vindicating of his
Church , then the enemies thereof fhall know
that his prefence is as Lebanon, and excellent as
the Cedars.

The Children of God are like to Cedars too,
for they are Chrift myfticall. Other men are as
(hrubs to them, men of no value, but they are
Ccdars,and grow as ftdarsin Lebanon ,from per-
fection to perfe&ion, bearing moft fruit in their
age.Wickcd men fomtimesare Cedars too, and
are fad to grow and flourifh as th e Cedars in Le-
banon:But looke a while,and you fhall fc e their
place no more,they have no good root, no good
foundation, A Chriftian is a Cedar fet in chrifi the
chief t Cedar, he is a plant that growes in him, he
hath an eternall root,and therefore he fiouriftieth
eternally.
Bis mouth is mefi fweet >he ts altogether lovely.
His mouth is moft fweet, (he doubles this
commendation, fhe had faid before his lips are
as Lillies dropping fweet myrrh, hereflie faith
ngaine of his mouth, it is molt fweer/o fliew that
that is the chiefelovely thing in Chrift,the repe-
tition argueth the ferioufnefle of the Churches
affe&ion to Chrift,and of the excellency of that
parr.l he main lovely thing is that which comes
from his heart by his words and his lips, as in-
deed the moft excellent thing that we can thinke 1
of is the cxpreffion of the heart of God in |

Chrift,!

That th words
of [Chrift wher-
by he manifefts
\ fatherly affetti
\ onto ua areo fall
] things moft
fweet.

His mouth is mott ftoeet

Chrift, and of Chiifts love to us, His mouth is
moft fweet. And indeed the bed difcovery of a
true affection to Chrift, and of atrueeftate in
I grsce , is from our affe&ion to the word of
I Chrift Wherefoever there is intereft unto
Chrift, there is a high refpeft to the word, CMy
Jheep heart my volet, John i o. and you know what
Pettr &\ih John 6. Many of Chrifts hearers and
followers forfooke him (upon fome hard fpee-
chcs,asthey thought that came from him) faith
Chrift to Peter JVi 11 ye alfoleave me ? Peter anfwe-
red againe3 Whether Lord Jhall we goe, thou haft
the words of eternall lift f The Apoftles that
had the Spirit of God perceived an incredible
gracioufnefle to fit on his lips ; and therefore
they hung upon his lips, Whether {lull wt got,
thou haft tht words of eternall lift? If wee leave
his fpeech we leave our comfort, we leave our
life.

Asacommenthereupon,fee Pfal.19. Where
we have a high commendation of Gods excel-
lency : Fir ft from the booke of nature,the works
of God,the Heavens declare the glory of God,
then from the word of God,and herein the Pfal-
mift is wondrous large. The Law of the Lord is
perfect converting the foul,theteftimonies of the
Lord are fure making wife tlfe fimple, thefta-
tutesofthe Lord are right and rejoyecthe heart,
{hecommandementsof the Lord are fure, and
enlighten the eyesjmcre to be defiled then gold,
yea then fine gold, fweeter alfothen the hony or
|thchony-combe.
1 Bb But

1*9

Ser.XVII

Ioh.6.68.

r° i

He is altogether b-vely.

ISbk.XVII Bit marke the order > when is the word of

,25'tf. I God precious as gold, fweeter then the honey

ivoen rbe wor.f or t^c honCy comberbu: when the former com-

quuoikm%>[1 nicndation takes place, where the word is per-
Anjw. fed converting the foule, and where it is lure,
making wife the fimple, and where the feare of
the Lord is cleanc, &c. There ir i; more to be
defired then fine gold , and f.veeter then the
honey-combe. So the Church here finding firft
of all the word to be a converting word , and
giving underftanding to the fimple, (he cannot L
but fpeake of the fweetneflc of the word of
That ourftate Chrift , his lips are as Lillics dropping fvveet
in grace to the rmc\\{na myrrh, his mouth is moft i weet. Thus

word mav bee » J , ,, .....

difcernedby our a man may know his eltare in grace by his relhlh
reiifitotke I of the word.

wordm ' Thereis adivine and a heavenly rellifh inthe

word of God, as forinftance take the do^rine
of his providence, 27?^ all things frail worke to-
gether for the befi to them th.it love God, What a*
Tweet word is this, a whole kingdome is not
worth this promife, That whatfoever befaka
Chriftianin this woild, there is an over-ruling
providence to fway all to good, to help forward
hiseternallgood.

Tlut Chrifi will he prefect with win til conditi-
ons ^ what a fweet word and promife is this, That
he will give his holy Spirit-jfwe Beg itjhat he will
not fallows- nor for fake us* That if we confeffe our
firm es and I 'ay them of en, he i^mercifull to forgive \
them. 7 hat if our finncs wen as red as skarlei, they
(hall all be white at rvooll. What kind of incredi-

bid

Rom. 8.

Mat.iP.
Luk.i x. 1 3 >

I Ioh,i.9.

ICi.i.

' <-

He is altogether lovely,

37*

Ser.XVII

lift oj divine
truths*

Pf'l 119. 117.
PC1I.U9 7*.

ble fweetneffe is inchefe co a heart that is pre-
pared for thefc comforts, the do&rine of Recon-
ciliation) of Lsfdoptton, of Glory to come, of the
\ offices of Chrif),and fuch like, how fweet are
they, they rellifh wondroufly to a fandtifi.d
foule.

Let us therefore difcerneofour eftate in grace g^'$£ $
by this,how doe werelifli divine truths?arethey \ grace by our re-
connaturall and futable to us i doe wee love
them more then our appointed food •? are they
dearer urto us then thoufands of §o!d and fil-
ver {_ doe we like them above all other truths
whatfoever i Every truth in its ranke is lovely
aad is a beame of GodiFor truth is of God where-
fever we finde it ; but what are o her truths to
this heavenly foule-faving -truth, this Gofpell-
truth, that is from Chrift, his mouth ts moji
facet.

In our naturethere is a contrary difpofition and
Antipathy to divine truth. Jire love the Law better
t hen the G officii, and any truth better then the Law.
We love a (lory, any trifling baubling thing con-
cerning our ordinary callings better then divine
'truth. In divine truth as things are wore fpirituall,
]fo the more remote they are naturally from our love
and liking Evancelicail truths will not downe
with a naturall heart , ft:ch an one bad rather
heare a quaint point of fome vice or vertue fine-
ly flood uponthenany thing in Chrift, becaufe |
he was never truly convinced of his corrupt and i
miserable cftate by nature 5 but whenthe grace j
of God hath altered him, and his eyes are open I

Bb 2 to

That there is in\
our nature at
^4ntipatly to
divine truths.

J71
Ser.XVII

He is altogether lowly.

Luk 13,

lob 1 5.13.

Rom.io.i?

Exod.^4.
Ifa,4j.i.

Pfal.fi.

to fee his mifery., then of all truths the truth of
Chrift favours beft: Thofe truths that come out
of the mouth of Chrift,and out of the miniftery
concerning Chrift they are moftfweet of all. Oh
how fweet are thofe words in the Gofpcll to the
pooreman, thy finnesare forgiventhee, doe you
thinke they went not to his heart? So to the wo-
man,£0&.7. her many finnesare forgiven her,for
(he loved much, Oh they were words that went
to her foule. And to the theefe on the crofle,
This day then Jhalt be with me in Paradice, how
doe you thinke thofe words affe&ed him { Soit
is with us3 if ever we have been abafed in the
fenceof our finnes,0 how fweet is a promife of
mercy then. He that brings it is a* one of ten thou,
fandjhat comes to declare to man his righteoufnes,to
lay open the mercy that belongs to adiftreffed
foule, Oh the very k^t of thofe that bring thefe
glad tidings are beautifui^When our blefted Sa-
viour after his refurredtion fpaketo <Jllary, and
called her by her name,after that fhe had fought
him and could not find him (Oh Raboni, faith
fhe) the words of Chrift they melted herpre-
fently. Let Chrift once call us by our names, for
he knowes us by name, as he knew tjtfofes, let
him by his Spirit fpeake to us by name,and own
us, then we call him Raboni,\ve owne him again,
for what is our love but the re fleftion of his back
againe ? Therefore (faith the Pfalmift) Let me
heare the voice of joy and g/adnejfe, that the bones
that thouhaji broken may rcjoyce. Let we heart, that
is, I long for thy word to heare it, not the

bar$ -

He is altogether Icvely*

373

bare miniftcriall word, but the word of the Spi-
rit;but the Church refteth not here,but faith fur-
ther,
\ He is altogether lovely .

Altogether defireablc , as if he fliould fay,|
what (hould I (land upon particulars, he is alto-
get her from top to toe amiable, lovely and de-
legable.

He is altogether lovely.

Lovely to God, to us,to the foule 5 lovely to
him that can beft judge of lovclincffe, the judge-
ment of God I hope will goe currant with us,
J and what doth God the Father judge of Chrift,
This is my Beloved Sonne, he is the Son of Gods
love> C0/.i.ij.(as God cannot but love his own
Image) He is lovely dfoas man, for he was pure
and holy, lovely as tjMediator by office, for he
was anointed by God to conveigh the Fathers
love to us, He mufi needs U lovely in whom all
ethers are loved, this is my beloved Son in whom
I am well pleafed, out of him I am well pleafed
with nobody. And indeed he was filled with all
graces that might make him lovely , all the trea-
sures of wifedome are in him,and of his fulncfle
we all receive grace for grace, he is made a ftore-
houfe of all that is good for us.

He is lovely to God in whatfoever he did, he
carried himfelfe lovely, and pleafed his Father
in all his doings and fufferings. G&& loved him
efpccially, Becaufe he was obedient even unto the
death of the crojfe, therefore God gave him a name
above allnames, that at the name of lefm every knee \

Bb$ Jhould1

Sir. XVII

That Cbrif?
everyway con
fidered u alto*
gttber l$vely.

Phil. 2.

He h altogether bvely.

Obiefi.

Anfw.

StR.XVil liquid how both in Heaven &d Earth. As ford
Angels they looke up^n him with admiration,
they attended him, and accoutred ir an hoftoui
towairupen him, he is lonely to all above us J

and fhali he not be lovely to as {

But you will fay, was be lovely when he was na
led on thecro'fe, hung between two theeves, when he
wore a crowneofthornes, was whipped, lard grave-
ling on the ground, when he fweat water and blond,
what lovelwefie was in htm when he was laid in his
grave ?

Oh yes then he was mod lovely of all to us,
By how much the more he was abafed for us, this
makes him more lovely, that out of love he would,
gtoTe himfelfe (9 low. When greatnefie andgoodncfc
meet together >how goody /V/f.That Chrift fogreat
a Ma jelly fhoulci havefuch bowels of compaf-
fion.Mijefty alone is not lovely,but aweful! and
fearefull, but joyned with fuchcondefcending
I grace is wondrous amiable. How lovely a fight
is it to fee fo great a perfon to be Co meeke and
gentle : it was fo beyond compirifon, lovely in
the eyes of the Difciples, that they flood and:
wondred to fee him who was the eternall word
ofthe Father condefcend to talkewithapoore
Samaritan woman: And whatlovelinefTeofcar-1

riage was in him to Peter undefervin^ after he
had denied and forfworne him, yet toreftore
him to his former place that he had in his hear:,
loving him as much as ever he did before. In a
word, what fweetnefle, gentlcneflfe, bowels of
meekneflc^pitty andcompaffion, did he difcover>

He is altogether lovely.

375

ro thofc that were in mifcry, we cannot
upon particulars.

There is a remarkable paffage in the ftory of
\ Jlfhonfus the King(not very well liked offome)
when he faw a poore man pulling of his beaft
out of a ditch he put to his hand to help him, af-
ter which,as it is recorded, his fubjeds ever lo-
ved him the better, it was a wonderfull condes-
cending , and is it not as wonderfull that the
King of Heaven and Earth (hould (loop fo low
I as to help us poore wormes out of the ditch of
\ hell and damnation, and that when he hath fee us
in a ftate of deliverance, he fhould not leave us
there, but advance us to fucha ftate and conditi-
on as is above our admiration, which neither
heart can conceive, nor tongue expreffe, is not
this wonderfull condefcending.

That we may further improve this point, Is
Chtift altogether lovely, fo lovely to us, and fo
beloved of God the Father < Let us then reft
upon his obedience and righteoufneffe , build
upon it that God cannot refufe that righteouf-
neffe, whofe fubjeft is altogether lovely. Let us
come clothed in the garments of our elder bro-
ther, and thendoubtnot of acceptance • foritis
in Chrift that he loves us,in this mlbdoved Sonne
jitisthat God iswcll pleated with us : If we put
ion Chrifts Righteoufneffe, wee put on Gods
RighteoufnelTe, and then how can God hate us,
no more then he hates his owne Sonne ; nay he
loves uSj and that with the fame love wherewith
he loves him, for he loves whole Chrift my fti-

Bb 4 call,

infiftiSBK.XVlI

Vfei.

That Cbnfi U\
fucb a Media-
tor as can quit
hu office

jlohn 17,2$.

He is altogether b<vely.

Sbk.XVII

vfi%.

call, head and members. Lee this ftrengthen our
Faith, that if Chrift be fo altogether lovely in
himfclfe and to the Father, then we may com-
fortably come before the Father, clothed with
the garments of him our elder brother, -and fo
reft our felveson the acceptation of his Media-
tion that is fo beloved a Mediator.

Againc, if Chrift be fo lovely (altogether

t$ labm to be l0Vcly ) then let us labour to be in him , that

% wl'maX fc we may be lovely to God , becaufc he is the

" ' ' * firft amiable thing in the world, in whom wee

are all lovely, all our lovclineffe is in beloved

Chrift.

Againe, if Chrift be fo lovcly,herc oncly we
r o fee then *<>» ^avc whereupon to fpend the marrow of our
™/fttoilwi?p beft affe&ions. Is it not pitty wee fhould lofe

lovely before
God.

Vfi I

ajfettiom.

fo much of our affe&ions as we doe upon other

things, Chrift is altogether lovely, why fhould

ote upon other things fo much, andfetup

tCoi.i&ii.

Idols in our hearts above Chrift? Is he altoge-
ther lovely, and (hall not hehavc altogether our
lovely affeftions, cfpccially when we are com-
manded under paine of a curfc to love the Lord
Iefus. Anthems MartnrthA to thofe that Jove nor
I Chrift. Let us therefore labour to place all our
' fwect affe&ions that arc to be exercifed upon
good,as love, joy, and delight, upon t his obje&,
this lovely defcrving obje& Chrift,fp£#iV altoge-
ther lovely. When we fuffcr a pure ftreame as it
were to run through a dirty channel 1, our affe&i-
ons to run after the things of the world, which
are worfe then our (elves, welofcouraffeftions
and our felves. r ct

•V

He is altogether b*vely.

Let therefore the whole ftrearae of our af-
fections be carried unto Chrift. Love him and
whatfocver is hisjfor he being altogether lovely,
all that comes from him is lovely, his prorai-
fes, his dire&ions, his counfels, his children,
his Sacraments are all lovely, Whatfocver hath
the ftamp of Chrift upon it, let us love it, we
cannot beftow our hearts better , to lofe our
fclves in the love of Chrift, and to forget our
felves and the love of all, yea to hate all in com-
parifon of him , and to account all dung and
drofle compared with Chrift, is the only way
to find our felves. And indeed we have a bet-
ter condition in him then in the world or in
our felves : fevered from him, our condition is
vaine and will come to nothing ; but that we
have in him is admirable & cverlafting, we can-
not conceive the happineflc which we poore
wretches are advanced to in Chrift, and what
excellent things abide for us which come from
the love of God to us in Chrift, who isfo alto-
gether lovely • Therefore let us labour to kindle
in our hearts an affe&ion towards Chrift , all
that we can, considering that he is thus love-

And let us make an \9k of Tryall, whether
he be thus lovely to us or no, we may fee hence
whether we love Chrift or no, We may judge
of our love by our etteeme. How doe we value
Chrift t what price doth the Church fct on
him r Hee is the diefe of ten thoufand. What
place then fhould he have in our hearts K if he

377

Sbr.XVII

The way not to\
lofeourafetti-i
ons.

Vfe4.

Whether or no

Chrifi be that
lovely torn*

By out efteem
ofCbrift.

378

He is altogether lovely.

Pfal.7$.

By our fuffe-
rivgt /©r
Cbrtfi.

(

Se r.XVII' he *b* c^efe °f ten thou/and , let us rather offend
ten thoufand then effend him. Let us fay with
David , whom have I in Hew en but thee, &c.
And when the foule can fay to Chrift or any
that is Chrifts (for I fpeakeof him in the lati-
tude of his Truths, Promifes, Sacraments, and
Communion with his Children) What have I
in Heaven hut thee, &c. then it is in a happy
condition. If thefe things have the fame place
inourefteeme, as they have in refpeft of their
owne worth, then we may fay truly wichout
hypocrifie, He u altogether lovely to h*9 that we
truly Jove him.

In the next place, are we readyto fuffer for
Chrift < We fee the Church here endures any
thing for Chrift, fhe was mifufed of the watch-
men, they fcorned her, and her vaile is taken
away, yet notwithftanding fhee loves Chiift
ftill. Doe we ftand ready difpofed to fuffer for j
Chrift, of the world tobedifg^aced and cen-r
fured , and yet are wee refolved not to give I
over, nay dee we love Chrift the more, and
fticketo his truth the fetter i Certainly where
the love of Chrift is 3 there is a (pirir of For- j
titude, as we may fee in the Church here5who
isnotdifcouragedfrom Chrift by any meanes,
he is ftill the chiefe often thoufand, when fhe;
was wrorged for fecking after him , yet hee
was altogether lovely, whereas on the other
hand, you have fome that 'for frownes of;
greatnefle, feare of lofte, or for hope of riling, J
will warp their confeience and doe any thing.!
I Where}

He is altogether lovely.

379

Where now is love to Chrift and to Religi-
on * He that loves Chrift loves ttm the more
forhiscrofle, as the Holy-Ghoft hath recorded
of fome , that they rejoyced that they were
thought worthy to fuffer for Chrift. So the
more we fuffer for him5 the more deare he will
be to us* For indeed he doth prefent himfeife
in love and comfort moft to thofe that fuf-
fer for his fake, therefore their love is increa-
fed.

Againe, where love is, there it eniargeth
the heart, which being enlarged eniargeth the
tongue alfo. The Church hath never enough
of commending Chrift, and of fetting out
his praife, iht t$ngue is leofed, beenufe the heart
ts Uofed. Love will alter a mans difpofition,
as we fee in experience, a man bafe of nature,
Love will make him liberall, he that is tongue-
tied, it will make him eloquent, let a man love
Chrift, and though before he could notfpeake
a word in the commendation of Chrift , and
for a good caufe , yet (I fay) if the love of
Chrift be in him, you fhall have him fpeake
and labour earneftly in the praifes of God.
This hor affe&ion, this heavenly fire, will fo
mould and alter him , thac he fhall be cleane
another man 5 as wee fee in the Church here,
after that there was kindled a fpirit of love in
her, fhe cannot have done with Chrift, when
fhc had fpoke what fhe could , fhe addsj he is
altogether lovely. Thofe thac cannot fpeake of
Chrift, or for Chrift with large hearts in de-
fence

SfiR.XVlI

Love eniargeth
the hart and
tongue in the
praxes of Chrift

j8o

He is altogether byely.

True love U
never at reft
till we fni
drift.

S a r.X VIII fence of good caufcs (but arc tongue-tied and
I cold in their affe&ions) where is their love?
put any worldly man to a worldly theamc that
heisexercifed in, and fpeaks of daily, he hath
I wit and words at will, but put him to a theatric
of piety, you lofe him, heisoutofhistheame,
| and out of his element. But tis not fo wit h thofc

that have ever felt the love of God in Chrift,
they have large affe&ions : How full is Saint
Paul, he cannot fpeakc of Chrift but he is in
the height, bredthjengtb, and depth of the love of
of God in Chrift, and the knowledge of God
above all knowledge : Thus we may difcerne
the truth of our love by the expreffions of it
here,as in the Church,

Againc , the Church here is never content
till (he find Chrift, whatfoever fhe bad , no-
thing contents her, (he wanted her beloved, as
we fee here, (he goes up and downe inquifitive
J after him till (he find him : fo it is with a Chri-

ftian,if hehaveloft(by his owne f ault)his former
communion with Chrift, he will not reft nor be
fatisfied, but fearchcth here and there in theufe
of this and that meanes, hee runs through all
Gods Ordinances and means till he find Chrift,
nothing in the world will content him, neither
honour, riches, place, or friends, till he find that
That content- which he once enjoyed, but hath nowforafea-
ment jitbout fon loft >the comfort and aflurance of Gods love

Heavens fweet . ^, ,n
report of com- ^ v^nrilw

fort to the fouie Now if we can fit downe with other things,
%j£g£m | and can want Chrift and the affurance of falva-
I * tion,l

He is altogether lonely %

381

Sbr.XVJI

Chrrft.

tion, that fwect report of the Spirit, that we
are his, and yet be contented well enough, here
is an ill figne, that a man is in an ill condition,
the Church was not fo difpofcd here, (he was
never quiet, nor gives over her inquifition and
fpeaking of Chrift, that by fpeaking of the ob-
je<3, (lie might warme her afft&ions, tintill at
the laft (he meets with Chrift , thefe and the
like fignes there are of the truth of the love
of Chrift. But wherethere isa flaming loveofl jar £f e^'™
Chrift, there is this degree further, a defire of' ™^
the appearance of Chrift , a defire of his pre-
fence : For if Chrift be fo lovely in his Ordi-
nances : If wee finde fuch fweetnefte in the
Word and Sacraments, in the communion of
Saints, in the motions of the Spirit. What is
the fweetncfle (thinke you) which the foules
in Heaven enjoy, where they fee Chrift face
to face, fee him as he is? hereupon theSpoufe
faith, Let him kijfe me with the kifes of his mouth :
O that I might live in his prefence, this is
the defire of a Chriftian fou!e. When the flame
of love is kindled in any ftrength, O that I
might fee him, and therefore it longs even for
death 5 for as farre as a man is fpirituall , he
defircs to be diflblved, and to be with Chrift,
as Simeon, when he faw him (though in his
abafementj Now I, have enough », let thyfervant
depart in peace , for mine eyes havefeen thy (al-
vation. The prefence of Chrift ( though it
were but in the wombe) when CMary the mo-
ther of Chrift came to Elizabeth, it caufed the

Babe

38*

He is altogether loyely%

Iek.XV ;.Babe that was in her wombe to fpring. Such
comfort there is in the prefence of Chrift
(though he be but in the wombe) as it made
iebmo fpring. What then fhall be his prefence
in H aven, how would it make the heart fpring
there thinke you * For that which is moft love-
ly in Chrift is to come. Therefore the Saints
that have any degree of grace in the New Te-
ftament, they are fee out by this defcription,
they were fuch as loved the appearing of our
Lord Iefus Chrift : how canitbeotherwifeif
they love Chrift, they love the appearing of
Chrift, wherein we (hall be made lovely, as he
is lovely.
That 6ur many] Here we are not alcogether lovely , for we
1r^7n2tu aA,d have many drees of finne, many infirmities and

fins jlnuld make n . /i n & u J r u ■ u

wf long for that ftames? thai I we no: then deiire t hat time wherc-
t™>e»Ureinwzrm as he is altogether lovely, fo ft) ill wee be
made a fie Spoufe for fo glorious a husband.
To conclude this point, let us try our affe-
<?Uons by the Churches affedions in this place,
whether Chrift be fo lovely to us or not//*. 5 o.
5. it is feid there is no beauty in him, when
we fliall (ee him, and he was defpifed of men,
hee was fo in regard of his croffe, and fufFe-
rings to the eye of the world v and of carnall
men. Herod fcorned him when Pilat fent him,
to him, made no body of him (as the word
in the Original! is) they looked upon theout-
fidc of Chrift in the flefh when he was aba-
fed. There was no forme nor beauty in him (faith
the Holy-Ghoft) that is to the fight of carnall
I men;

fhaU be altoge-
ther lovely.
To tiy our af-
ftfliont by the
Cburthel af-
fections

He is altogether h'vely.

383

men 5 but thofe that had the light of their
finnnes with fpirituall eyes, they could other-
wife judge of Chrift. The poore Centurion,
faw an excellency in him , when he faid, hu
was not worthy that hu jhould come under his
roofc. The poore theefe faw the excellency of
Chrift upon the OciTe in thofe torments, Lord
rtmember me when thou commeft into thy King-
dome.

So thofe foules that were enlightened, that
| had the fight of their mifery, and the fight of
Gods love in Chrift , had a high cftcenae of
Chrift in his gr:ateft abafement 5 therefore
if we have a meane efteeme of the children of
God as contemptible perfons, and of the Or-
dinances of God as meane things, and of the
government of Chrift (fuch as he hath left in
his word) as bafe, it is an argument of a finfull
unworthy difpofition in fuch a foule, Chrift
hath never been effe&ualiy by his Spirit 5 for
every thing in him is lovely, even the bittereft
thing of all. There is a majefty and excellen-
cy in all things of Chrift , the cenfures of the
Church are excellent when they proceed and
iffue forth with judgement, asthey fhould doe,
to deliver fuch a man over to Satan, that hee
may be faved in the day of the Lord.

Now if the Ordinances of Chrift,the Word
and Sacraments , and the Hurting, finners out
of the Churchy if thefe things be vilified as j
powerleffe things, it Ihewe^ a degenerate wic-
ked heart, not acquainted with the wayes of

God.

Ser.XVII

j84_t

ISiR.XVII

He is altogether lo<vely-

Ho» to get an

efteeme of
Cbrifi.

To ma^e fn
bitter.

Anfn>.

\ To attend on
the meanes of
falvation.

God. If \vc have a meane efteeme of men that
fuffcr for Chrift, and ftand out for him : If we
account them fo and fo , (hall we thinke our
feives Chriftians in the mean timeewben Chrift
is altogether lovely , (hall they bee unlovely
that carry the Image of Chrift i Can we love
him that begets and hate them that are begotten
of him * Can we love Chrift and hate Christi-
ans? it cannot be.

Now that wee may get this affe&ion and
efteeme of Chrift that is fo lovely. Let us la-
bour to make our finnes bitter and ioathfome,
that Chrift may be fvveet.

What is the reafon we fet no higher a price of
chrift f

Becaufc we judge not of our feives, as we are
indeed, and want fpirituail eye-falvetofeeinto
our feives rightly.

And let us attend upon the meanes of falvation,
to heare the un fear ch able riches of chrijt. What
makes any man lovely to usfbuc when we heare
of their riches, beauty? and good intent to us.
In the Word we are made acquainted with the
good intent of Chrift towards us, the riches of
mercy in forgiving our finnes , and riches oi:
glory prepared for us : The more we heare of
him, of his riches and love to us, the more it
will inflame our love to Chrift. Thofethatlive
where the Ordinances of Chrift are held forth
with life and power, they have more heavenly
and enlarged affe&ions then others have, as the
experience of Chriftians will teftifie.

Againe,

Againe,if we would efteome highly of Chrift
that he may be lovely to us, let us joynewith
company that highly efteemc of Chrift , and
fuch as are better then our felves. What deads
the affe&ions fo much ascarnall, worldly com-
pany, who have nothing in them but civility,
by converfe with them who havedifcourfeof
nothing but the world : If a man have heaven-
ly affe&ions, he fhall quickly dull them 3 and
be in danger to lofe them : they may be con-
verfed with in civill things 5 but when we would
fet to be heavenly, and holy minded , let us
converfe with thofe that arc of an heavenly
bent ; as we fee here, The daughters tf lerufa-
lem are won to love Chrift * by what t By
converfing with the Church, uppnthedifcourfe
that the Church makes of his excellencies in
particular, they begin to aske where is Chrift?
as in the next Chapter, and fo arc all brought to
the love of Chrift.

THE

Seh.XVII

To jeynt Kith
fuch company as
highly efoem
ofCbrifl.

—

l%6

Ser.XVIII

The eighteenth Sermon .

, Cant. V. XVI.

His mouth is moftfaeet, yea he is altogether lovely,

this is my Beloved^andthis is my friend ,0 daugh*

tersof lerufakm.

Cant. VI. I, II.
Whither is thy Beloved gone, o thou fair eft among

women, u wither is thy Beloved turned afide that

n>e may feeke him with thee,
<jtfy Beloved 'is gone dome ,&c.

Y this time the Church hath well
quit her felfe in thatfafefubjed,
commending her Beloved, firft in
generall,and then in particulate
affirmes(in effeft) there was none
like him in generall,which fhc after makes good
in all the particulars of her defcription, now fhe
fummes up all with a kindeof fuperaboundant
expreflion. What Jh a II I fay more of him f if that
which is fat d be not enough J hen know further, he is
altogether lovely, therervereno end togoe through all
his ferfelisons ; hut look e on him tvbotty, he is altoge-
ther lovely, and therefore defer ves my love $ ft\

that

This is my BefoyedJ

387

that there is no caufe vohy you Jhould wonder at the
ftraigth of my affeffiovs, andc&re to find out this my
Beleved and tins my friend ,0 ye daughters oj lern-
falem. Thus we fee how the pitch of an enligh-
tened foulc is bent, it afpiresro things futable to
its felfe, to Godward,to union and communion
with Chrift, to fupernaturall objedts, nothing
here below is worthy the name of its beloved.
It fattens not on earthly bafe things , but this is
my beloved, and this is my friend,this fo excel-
lent a perfon, this ledidtah, this beloved fonne,
thfsludgeofall, Lord of all, thischiefeof ten
thoufand y Here the Church pitches her affe&i-
ons,which fheconceales not as afliamed thereof,
bur in 3 kind of triumphing, boafting of her
choice, (he concludes all with a kind of refolute
afTurance, that the objeft of this her choice is
far beyond all comparifon.
This is my Beloved^andthis is my friend, 0 daugh-
ters oflerufalem.

Which is the clofing up of her commendati-
ons of Chrift, This is my Beloved \ and this is my
[friend^&cc.Whkh fhall only betouched,becaufe
wchadoccafion to fpeake thereof before. She
cals Chrift her beloved,howfoevcr he had with-
drawn himfelfc in regard of the comfort and
communion (he had with him before, j>tf he is her
belovedftiB.

That which is fpecially to be flood upon,
is, that the Church here doth fet out not on-
ly in parcels, but in gcnerall her beloved
Chrift : this is my Beloved , fhee doth as it

C c 2 were

SerXVUI

3 S3

This is my Beloved*

7)ivcn end;

Sir.XVIII were boaft in her Beloved : whence obferve,
Obferv. <<st Cbrittian foule fames to glory as it were in
Chi It.

This is my Beloved, and this is my friend, O ye
™kw in general daughters of Ierufalem: But to unfold more fully
a>;d particular^ tbis point, there bethreeorfoureendswhy the

jets forth the
excellency of
Cbrijjt* '

To Jbew loiv
jufi it is to rc-
fpecf fo excel'
lent a per/on.

To jtt/Hfie her
$wg affctlion
to the [tro»ger
Cbri/tians;

To boafi and
glory in God-

Church thus (lands upon theexprefliagof the
excellencies of Chrift in particular and in gene-
rail.

The one,70 [hew that it is mojljvfttnatjhejhovld
love andreJpecJ him in whom there is all this tode-
ferve love, both in himfelfejn regard of bisowne ex-
cellenciesfo,andin relation to u*2i-8 regard of his me- \
rits anddeferts, |

Secondly, To juHifre far large affections before
the world and all of^ofnes ; For the world thinks,
what mcanethefe who are called Chriftiansto
haunt the exercifes of Religion , to fpend fo
much time in good things, they wonder at it for
want of better information ; Now the Church
here to juftifie her large exprefftons, fayes, this
is my Beloved, this is my friend, 0 ye daughters ef
Ierufalem*

And not only to juftifie, but likewife to glory
therein^ as you haveit,P/i/.44.8. the Church
there boafts of God, / will make my boaft of thee
dOthe day long. So that Chriftians may not onely
juftifie their courfe of lifeagainft enemies, but in
fomefort boaft of Chrift, as Paul oft doth, and
he fhewes the reafon of it, that God hath made
Chrift to us all in all,wifdonie,righteoufnes,fan«
ftification, and redemption,thatwhofoever glo-

rieth I

This is my Beloved J

389

ricth might glory in the Lordjfor is it not a mar-
ter of glorying in the Church when (he hath
fuch a head and fuch a husband i This is my belo-
\ ved, the wife fhines in the beames of her hus-
band, therefore this yeelds matter not onely of
juftification but of glory.

And next in the fourth place, the Church is
thus large and {huts up all with a repetition, this
is my beloved. 'to enlarge her owne affections, and
to feed her ovone love. For love feeds upon this fu-
ell (asitwere)Hponexpreifionsand meditations
of the perfon or thing loved. Love is as it were
wages of it felfe, thepaincsittakesisgaineto it
felfe, to the Church here it is an argument plea-
fing,flie dilates upon a copious Thearne. I may
truly fay there is no greater comfort to a Chrifti-
an, nor a readier way to enlarge the affc&ions af-
ter Chrift, then tofpeakeoft ©f the excellencies
of Chrift, to have his tongue as the pen of a
ready writer furniflied this way, This is my Belo-
ved,5zc.

In the fifth place, another end of this may be
to aggravate her ownefhAm, as indeed Gods chil-
dren are much in this argument, that upon their
fecond thoughts of Chrifts worthineffe, and
therewithal! refleding upon their owncunwor-
thinefleand unkindneffe they may rellifh Chrift
the better. Therefore the Church here that it
might appeare to her felfe for her humiliation
how unkind fhe had bin to fhut the doore againft
Chrift when he knocked, whereupon he defer-
vedly did withdraw himfelfe and made her feck

Cc 3 him

Ser.XVIII

To enlarge hr
ovone afiftions

That love is
wages t+ttftlf.

To aggravate
her oYpnefljme
andunl{indnejfe
in fojleighting
Cbfifis love.

?;o

This is my Beloved.

Shk.XVUI ■ him fa long forrowing, I cell you fayes fhc what

; akmd o« b.^vedhc is, thus and thus cxcelicnc.

H >v i I thcconilJerarioj) of Gods kindntiTc

and love mzk Davids heart after thar horrible i

fifloe Mi the-naueTof /:>/4.6, and the fv?ecr looks

of Chfift upon Peter, that had been fo unkind^

me'rrd him. So here the Church when (he co i-

fidered how unkind (lie had been to Cluiit her !

beloved ,1b incomparably excellent abo \ r

beloveds, to lee him ftandacche doore, till hs

lockes were wee with the dew of che nighr. The

confederation hereof rmde her afli ;med of her

felfe : whac fo excellent, fo defervinga perfon

as my beloved is to me5 to be ufed of me fo i

whac indignity is this ? Thus to raife up the

aggravation of her unkindnefle, noqueftionbut

the Church takesthis courfe* for Gods children

are not as untoward worldlings and hypocrites,

afraid to fearch and to understand thernfelves,

thechildeof God loves to be well read in his

lowne heart and unworthy wayes $ therefore he

laycsallthe blame he can upon himklfe every

•way,heknowes he lofeth nothing by this ; for

'there is more mercy in Chrifi: then there is finne

in him, and the more finne abounds in his owne

feeling, the more grace fball abound, heknovves

the my ftery of Gods carriage in this kind.Ther-

fore for this end(amongft the reft)fhe fayes, "This

is my Belovedyandtbis is my friend, whom I have

fo unkindly ufed.

And the lad reafon why the Church is thus
large was. To draw and wind up the affections of\

thofe

To &in,i up tie
off eel ions of her
new beginning
Chilians,

Ibis is my Beloved,

thefe vocllmeAn'mg chrift ians that were cummers on,
who were in qui fit ;<ve of the way to ZwhOye daugh-
ters cflerufalem, that you may know that there is
foir-ccnulc to (ceke after Chrift more then you
have done before : I tell you what an excellent
perfon my beloved is, to whet their affc&ions
more and more : And wee fee the (ucceffe of
this excellent difcourfe in the beginning of the
next Chapter , Whether is thy Beloved gone>
&c.

Thefe and the like reafons there are of the
large expreflions or the Church of the excel-
lencies of Ohfifh This is my Beloved^ and this
fs my fit end, oh ye daughters of Iertsfalem* But
wee will fingle our of thefe reafons for Ufe
that which I thinke fitted for us to make Ufe
of-

Let us then oft thinke of the excellencies of
Chrift for this end , to juftifie our endeavours
and paines we take in thetxercifesof Religion,
and to juftifie Gods people from thefalfe impu-
, rations c f the world that they lay upon them, as
' if they were negligent in ether mstters^and were
too much be (led in fpiritnall things. You fee how
large the Church is in fctticg out the excellen-
cies of her BeIoved,andthen fhefliutsupa!!(be-
ing ableto (ay no more)juftifying our cau{e,Tfe-
is my Beloved-^ this is my friend '.Do you wonder
that I fceke fo much after him then : or wonder
you at Chiiftians5 when they take fuch paines to
keep their communion with Chrift in a holy
walking with5and depending upon God. Thefe
j Cc 4 are

391

Ser.

XVIH

39 M

Ser.XVITI

This is my Beloved,

Mat.n.19.

iofli.14.1 j.

z Tim- 1. 11.

arc no wonders, if you confider how excellent
Chrift is, what he hath done for us, and what he
keeps for us in another world, that he will pre-
ferve us to his heavenly kingdome, till he put us
into pofleflion of that glorious condltioU that he
hath purchafed. Let the hearts of men dwell
upon the confideration ofthcfe things, and then
you (hall fee that Gods children are rather to be
blamed that they are no more careful!, watch- j
full, and induftrious, then to be taxed that they x
arefomuch. Our Saviour Chrift faid, Mat.n.x
ip. Wifedome is juftified of all her children. |
If you will make good thatyou are children of
wifedome, you muft be able to juftifie the wife-
dome of God every way, to juftifie your rea-
dingjhearing, your communion of Saints, to ju-
ftifie all the exercifes of Religion from an expe-
rimentall tafte and fweecneffeof them (as the
Church doth here) This is my Beloved. What
fayes Icfhudh, this choice I have made, doe you
what you will ic matters me not, but / and my
houfe mil ferve the Lord. So Paul makes a volun-
tary profeffion of his aflfe6Hon,#0w. 1.2. / am net
A^amed §f the Goftell of lefm Chrift, let the Gof-
pell be entertained in the world as it will,and let
othess thinke of me as they will, that I am for-
ward in the preaching of ir,I am not afhamed of;
it,and good reafon he had not to be afliamed, for
it is the power e/Godtofalvatiffl to all that heleevey
yea the faving power to us, and have not I caufe
to ftand in the defence of it 5 and fo he faith the ;
2 Tim. 1. 1 2 J know whom J have ieleeved,8cc. I am

not

This is my Belayed.

not aftiamed to fuffer bonds for his fake. Though
the world thought him a meane perfon, I will
not be fcorned out of my Faith and Religion by
fhallow empty pcrfons , that know not what
Chrift and Religion meaneth. No, I hew whom
I have beleeved, he is able to keep that that I have
committed to him againfithat day. Let us therefore
be able to juftifie from a judicious apprehenfion
fweetoivine truths. You fee what juftifications
there are of the Church oiCodiWherefere fhmld
the Heathen fay , where is now their God f and
Pfalme 42 .10. Oh it went to Davids heart, when
they faid where is now their God i what is be-
come of his God when he was left in trouble, as
the Church here, and what doth (he anfwer?
doth he let it goe with a qucftion * No fayes he,
our God is in Heaven and hath done whatfoever
he pleafed.

And this juftification of Religion you may
know by this figne, it is with the difertion of all
difcaurfes oppofitet?o Religion whatfoever, he
that juftifies the troth* he efteemes meanly of
other courfes and difcourfes. Therefore in the
next vcrfe the Church vilifies the Idols, our
God is in Heaven, and doth whatfoever he plea-
feth : the Idols are filver and gold,the workeof
mens hands, they have eyes and fee nor, eares
and heare not. And the more we juftifie Chrift,
the more we will be againft Antichrift and his
Religion, we may know the owning of the one J
truth by the vilifying the other. Let us labour '
therefore to grow to fuch a convincing know-

ledge

393

S E R .XVIII

Pfal-MJ.J.

The juftificati-
on 01 religious
endeavours U
rvitb difertion
of oppofite
courfes.

/^A

*94

■ ■ ,

JbisiswjBrfoyed.

5 s r.XVIII ledge of Chrift, the good things in him, and the

vvayes of God, as wfc may be able to ftand out

I againft all oppoiuion of the gates of hell what-

foever.

To grow ts And to this end proceed in the ftudy of

££ Sit Chrift,and to a deeper (enroll of him,and of the

goo i things, toe excellencies and good things in him 5 that we

mf grow in may fay zsMteah 7. Who is a God like to thee,

admiration w , J J . r ' « . . .. *i ^ • i

tbm. | that pardons imnes and iniquities: And asDavid^

P/i/.n^.Whoisa God like our God that hum-
bleth himfelfe to behold the things done here
below.
m muflpray j\nc] de£r2 alfo to this purpofe the Spirit of
Rwtiltitn* jiJevdattaiij that which iW pxzycsfor3Ephef.i.
and (f^«j. that we may know that knowledge
that is above all knowledge, the height, depth,
and breadth of Gods love in Chrift. So fweetis
jGod inthegreateft abafementsof his children,
| I that he leaves fuchatafteinthe fouleof aChri-

| ftian, that from thence he may be abb to fay,
1 this is my beloved, when his beloved fecmsnot
to care for him. When the Church feemed to be
i difrefpc&ed and neglected of Cbrift> yet fhe
hycSyTbts is my Bd»vcd .and this ts my friend \o ye
j daughunoflcrufalem,
ifwiridm Shall rich men boaft of their riches^mail men
:C:/ 1/ 1 x^it are in favour boaft ot- the favour of great per-
: . **muO> fons? mill a man that ha h large poffcffions boaft
and thinke himfdfe as good and as great as his
eftateis i fli ill a bait miWeJ worldling be able
to boaft? Why b saft ftchou hy idftOiv mighty
man? Nay you (hah havc-tnalignan; fpitfted men '

boaft

QV&ht VC'Z

\0j\-i porticnin
Chrift.

Pfai. J 2.1.

This is my Beloved.

S BR. XVI 1 1

Pfal 4 7.

tonciUd u tie
be ft portion.

boaft of their malignant deftru&ive power3 I
can doe this and that mifchiefe,fhall a man boaft
of mifchiefe that he is able to doe mifchiefe?
and hath not a Chriftianmorecaufetoboaft in
God and infalvacion t Lord fhioeonme fayes
Davit/Jet me enjoy the 1 ight of thy countenance,
and that (ball bring me more joy then they have,
when their come and wine inert afah : know
this,as begoesoninthefknePiahne;, that God
accepts the righteous man.

Therefore let us thinkc we have much more J That thrift
caufeto boaft of Gpdandof Chriftin a fpiritu-
all maner, then the worldling hach of die world.
Is not God and Chrift our portion * and having
Chrift^bave we not all things with Chrift * put
cafe all things be tookefrom us, if a man have
Chrift, he is rich though he have nothing clfejif ,
he have all without him, His plenty is (as a Fa-
ther faith , and as it is in truth) beggery* But
vvhofoever hath Chrift may thus rejoycewith
David,The lot is fallen to me in pleafant places, yea
I have a goodly heritage. Would ye have more
then God in Chrift, a Ring with a Diamond
very precious in it. Now the Daughters of leru-
\falem hearing this large expreflion of afie&ion,
aske, ,

Chap,

re.

Pfal; 1 5. 7.

3p6

Ser.xvhj

Chap.. VI, I«
Whither is thy Beloved gone, 0 thou faireft among
women ? whither is thy Beloved turned afide that
we mayjeeke him wtth thee ?

Ere is another Queftion, the firft
which the daughters of lerufalem
aske \SiWhat is thy Beloved! Wher-
upon the Church tooke occafion
U to exprefle what her beloved was,
upon her expreffion clofing op all with this
generall , This is my Beloved, and this is my
friend*
ThatatifcoveA Then the fecond Queftion is, Whither is thy
ZtldiPmuft\ Beloved gone ? One queftion begets another, and
needs fa m a\ indeed it this queftion be well fatisfied what is
Chrift above others, this will follow againe,
where is he * how (hall I get him * how fhall I
feeke him t what is the reafon this fecond quefti-
on is feldome made •? Whither is he gene ? how
flaS I get chrift ? Becaufe the former queftion,
namely, What is Chrisl'M fo feldome made : For
if we did once know what Chrift is, we would I
be fure with the daughters of Jerusalem to aske
whither is he gone, that we may feeke him with
thee.

We fee here is a growth in the defires of
the Baughters of lerufalem, whence wee

JtamToncehjnd- leame,

led wm not out <xhat erdsejhouvh it he in never fo little propor-
andgttoitg. *n***™efrfts%t ts growing foil.

From

r»or\e how to
have him.

Obferv]
That grace be
gets grace, the

Whither is thy Beloved gone.

19?

Se r. XVIII f

From the flrft queftion, What is thy Beloved ?
Here is a fecond (upon better information)
Whither is thy Beloved gone, that we may feeke him
j withthee? Nothing is leffe then grace at the firft,
nothing in the world fo little in proportion. The
j Kingdome ot Heaven is compared to a graine of M u- 1 1
muftard-feed, that is, the woike of grace in the j
heart, as well as in the preaching of the Gol-
pell, in the beginning is little. It is true of the
worke of grace, as well as of the word of grace,
that it is like a graine of muftard-feed at firft,
What is thy Belovedz\\Q<p\iz% the Church Zl firft;
but when (he hearesof theexcellency of Chrift,
thentvhither is thy Beloved gone ? Grace begets
grace, there is a connexion and knitting together
in Religion^good thingsbeget good things: It is
aftrange thing in Religion, how great a matter
arifeth of a little beginning. The woman of Sa-
maria had but a fmall beginning of grace , and
yet (lie prefently drew giany of her neighbours
to beleeve in Chrift. So Cdndrew, lohn i. As
fooneashe was converted he finds his brother
Simon&nd tels him that he had found the Uttefsi.
/# ,and fo brings him to Chrift;and Philip as foon
as he had got a fparkc of Faith himfclfe , hce
drawes alfo Nathaniell to eomc to Chrift. Paul phlI*x«rs»
fpeaks of his bonds, how the noife of them was
in Cafirs Court,and many beleeved the very re-
port,which howfoever it is not a working caufe,
yet it may be a preparing,inducing,leading caufe
to fuch things, from one thing to another, till
there follow this change and full converfion,

Youl

f s

Whither is thy Belo vedgone<

Ser.XVIII

An error of tie
Fapifts touch-
ing the efficacy
oj grace in con
giuvy.

that the means
•»it bout a di~
ftincl confi/iing

' "xor^e can dot

I nothing.

Dcut.ap.^,
That ufuaUy

Ge<l worlds
»itb the means

You fee here the daughters ofhrufalem growing $
therefore let us labour to be under good meanes.
Some of the Romifts and others which are ill
affe&ed and grounded in that point, they thinkc
that the efficacy of grace is,aswecall it from the
congruity3fitnefIe3and proportion of the meanes
to the heart and will of man, and thereupon God
converts one and not another, becaufe there is a
congruous and fit offering of meanes to him,
when he is fitly difpofed , and another is not
fitly difpofed 5 therefore there followes not upon
it effe&uall calling, fo that the vertue of the
meanes offered depends upon futablenciTeand
ficneffe in the party to whom the means are effe-
red,and not uponthe power and blcfling of God,
verily this is plaufibie , and goes downe very
roundly with many weake perfons 5 but thisis a
falfe and agrolTe errour 5 for unlelTe God by his
holy Spirit doc worke by the meanes, no plan-
ting and watering will bring any increafe and
change the heart and mind, though therewere
greater means in Chrifts time,when he wrought
thefe miracles then any time before, yctallthofe
could not convert that froward generation : And
it was Mofes complaint in the wildernelTe, where
they had abundance of meanes, God hath not
given you a heart to perccive,and eyes to fee, and
eares to heare untill this day. When a man is
planted under good meanes,and frequents them,
then ordinarily it pleafeth God by the inward
workings of his owne powerfull Spirit to worke
great matters ^ and thofe that keep out of Gods

________ reach,

Whither U thy Belo<ved gone*

rcacb,that will not come into places where they
may heare good things,tbere is no hope of them,
though there be many ill fifh in the net, yet
there is no hope to catch them that are
without the net. So thofethatarekeptoutof all
opportunities and occafions whereby Gods Spi.
rit may worke upon them, there is no hope of
them.

Let us learne this heavenly wifedometo ad-
vantage our felves this way, by improving all
good opportunities whatfoever whereby wee
may learne ,for God works by outward meanes :
good corapany,and good difcourfe, thefe breed
excellent thoughts. As therefore we love our
foules,take all advantages wherein the Spirit of
God works,we (hall find incredible fruit thcrof,
more then we would bcleeve.But to come to the
Qjeftion.

See here firft of all in thisQueftion3the blcffed
fuccefle of the Churches enquiry after Chrift
| in the daughters of Itrufdem^ after they heard the
large explications of the excellencies of Chrift,
efpecially by the Church , whom they had a
good conceit of, for they call her, the faireji
among women.

And feeing likewife the confidence of the
Church, fhc ftandstoit, this is my Beloved, yea
alfo eagernefle in the Church to fceke after him,
they would feeke him with her, fo that where
thefe meet , a large unfolding of the truth of
God, and that by perfons that are knowne to
be good, well accepted and conceited of, and

where

J99_

S E R .XVIII

That demon-
ftrative affecti-
onate conj;dent{
explication of\
Cbrrft, u never]
■without »ea*
droit* Jiiccejfe.

Whither is tby Btloyedgone.

4°°_!

S i r.XVIII where there is a large demonftrarion of real] af"
fe&ion, and the things are fpoken of with confi-
dence^ knowing whatthey fay>the word(I fay)
f j mannaged> it is never without wondrous fuc-
cefle.
i. For in the courfe of reafon, what can I have I

to fay, confidering the perfon who fpeaks is an l
excellent perfon, he is wifer and holier then I,
he takes to heart thefe things, and fliall not I
affed that which thofe that have better parts and
graces doe i
3- Then withall I fee no! onely excellent per-

fonsdoe it, but I fee how earned they are, lure-
ly there is forae matter in it 3 for perfons fo ho- j
ly, fo wife, and gracious to be fo earneft , fure-
ly either they are too blame5or I am too dull and
too dead, but I have mod caufetofufpediroy
lfclfe. _ * y

3* And to fee them carried with a fpirit of con-

fidence, as if they were wei! enough advifed
when they deliver this (this is mj-Beloved) in par-
ticular, and then to (hut up all in general!, This is
my Beloved \andthis is my friend: I fay3when there
is grace and life in the heart, and earneftnefTe
with confidence, this together with the explica-
tion of the heavenly excellencies of Chrift,and
j of Religion, it hath admirable fuccefFe, as here
in the Church>thefairejl Among women >the daugh-
ters of lerufalem, feeing the Church was fo ear-
neft, confident and fo large in the explication of
the excellencies of Chrift, fee how it works, it
drawes out this Qncftion with refolution, they

... joyne

Whither is thy Beloved gone*

joync with the Church in feeking Chrift. Whi-
\ tier is thy Beloved gone, O thou fair eft among wo-
| men ? whither is thy Beloved turned aftde^ that we
may feckehim with thee ? Whereby the way ob-
ferve,asthe Church before doubles if, This is my
Beloved.andthis ismyfiiend.-io they anfwer wich
a double queftion, Whither is thy Beloved gone f
whither is he turned afide, O thou fair eft among wo-
men&c.Vtom this appellation note,If we would
be happy inftruments to convert others, being
conveited our fel ves, labour to be fuch as the world
may thinketobe good and gracious* O thou fair eft
among womerf:¥aivc in the robes of Chrift tooke
out of his wardrobe :. All the beauty and orna-
jmems that the Church hath, fhee hath from
Chrift, let us labour to be fuch as the world may
conceit are good perfons. We fay of Phyfitians,
when the patient hatha good conceit of them
the cure is halfe wroughtrSo the Do&rinc is half
perfwaded, when there is a good conceit of the
fpeaker.

Againe, labour to be earncft. If wee would
kindle others, we muft be warmed our felves :
If we would make others weep, we muft weep
our felves. Naturalifts could obferve this, the
Church fpake this with large expr€ffions,indeed
more then can be expreft. Let us labour to be
deeply affe&ed with what we fpeake,and fpeake
with confidence^ if we knew what we fpokcas
the Apoftle lohn doth in the beginning of his
Epiftle to bring others to be better perfwaded
of his Dodrine : He affirroeth that which was

D d from

401
S ir. XVI II

How to he hap-
py inftruments
to convert
others

To be fuch as
the world may
thinfe to bee\
good and gra-
cious.

Tobeearnefl in
tbofe things we
would inforce
upon others.

402

S BR. XVII I
i lohn 1. 1.

Whither is tkf Belmedgottd

z Pet. 1. 16.

from the beginning , which we have heard5
which we have feen with thefe our eyes, which
we have looked uponv and thefe hands of ours
have handled of the Word of Life he delivered
lothem.

For when we are confident from fpirituall ex-
perience^ is wonderfull how wefhallbeinftru-
ments of God to gaine upon others. So Peter,
we followed not (fayes he) deceivable fables,
when we opened unto you the power and com-
ming of our Lord Iefus Chrift^but with our eyes
wefawhisMajefty.

Doe not thinke it belongs onely to theMi-
niftery, there is an art of Conversion that be-
longs to every one that is a growne Chriftian to
win others.

Whither ts thy Beloved gone 20 thou fair eft among
women ?

The next obfervation out of the words (be-
caufe it is the efpcciall) which works upon the
daughters of Ierufalem, is from the large explica-
tion of Chrift.

That which mojl of all firs up holy affeliions to
fearch after Chrijl is the large explication of his ex-
cellencies.

Then be in love with the Miniftcry of the
to Vu\njHvi '■ Gofpell, and the Communion of Saints, who
»itb rbewwi-jhave their tongues and their hearts taught of
fiery ef the Godto fpeake excellently, their tongues are as
refined fitvcr , their hearts are enriched to in-
creafethc communion of Saints. Marke this one
excellency of that excclleat ordinance of God

Otftrv.

word, thereby
the exce fancy
of Chrifi id fit
firth.
Prov.io 20,

My Beloved is gone into his garden.

in Chrift, whereof P/tul faith, Efhefa. To me is
committed this excellent office to lay of en the unfear-
chablc riches of Chrift , f uch riches as may draw
you to wonder, fuch as eye hath never feenc,nor
eare heard, nor hath entred into the heart of man
to conceive, and fo to draw the affeftions of peo-
ple after them.

And becaufe it is the fpeciall office of the Mi-
nifteiy to lay him open, to hold up the tapiftry,
to unfold the hidden myftericsot Chrift,labour
we therefore to be alway fpcaking fomewhat
about Chrift or tending that way,when wefpeak
of the Law, let it drive us to Chrift, when of
Morall duties , to teach us to walke worthy
of Chrift. Chrift > or fomewhat tending to
Chrift fhould be our thcame and marke to ay me
at.

Therefore what fliall we judge of thofe that
are hindcrcrs of this glorious ordinance of
Chrift in the Gofpell, they are enemies of con-
verfion, and of the calling of Gods people, ene-
mies of their comfort : and what (hall wethinke
of thofe wretched and miferable creatures, that
like fdin are vagabonds, who wander and will
i not {ubfliit themfelves to any ordinance meekly,
1 but keep themfelves out of this blefTed opportu-
nity of hearing the excellencies of Chrift,
which might draw their hearts to him : we are
made for ever, if Chrift and we be one; if we
have all the world without him it is nothing, if
we have nothing in the world but Chrift, we are
happy.Oh happy then when this match is made

Dd 2 be-

Ser. XVIII

»Cor.f.

That becaufe
tie fyteiatt of'
fee of tie mi-
nifiery u to un-
fold Chrift, j
therefore aU our]
difcour/e fhould.
tend this way in\
fom[ortm

40 4

My Belorved is gone into bis garden.

Ser. XVII I, between Chrift and the foule, the friends of the
Bride and of Chrift,they laying open the unfear-
chable riches of Chrift to the Spoufe, draw the
affe&ion$,workfaitb,md fo bring the Bride and
the Bridegroomc together.

Thus farrc of the Qjeftion, now wee have
the Churches anfwer to the daughters of Ierufa-
km. I

tjity Beloved is gone into his Gay den, to thc^j
beds of Spices, to feed in the Gardens, and to gather
Lillus.

The Queftion was not for a bare fatisfa&ion,
but from a defire the Church had to feek Chri 0 3
whither is thy beloved gone that wc may feeke
him. It was not a curious queftion, but a queftion
of inquifition tending to pra&ife. Many are in-
quifitive, but when they know another mans
meaning,itis all they defire : now I know your
meaning will chey fay,bu* 1 mcane not to follow
your counfell. The daughters ofierufalem had a
more fincere intention, o then fair efl amrng wo-
men ^whither is thy beloved turned afide , that rvemay
feeke him with thee f wher eunto the Church an-
fwercd,

My Beloved is gone into his Garden to the beds of

Jpices to feed in the Gardens, Whcxc we iee,

a thin s i ^^e Church/ is nor fqucmifh, but dire&ly

which may i«- anfwers to the queftion, for there is no envy in

fiitdum be dt- fpirituall things, becaufe they may be divided

vided alike to jn j^jum9 onc may have as rauch as another,

and all alike. Envy is not in thofc things that are
not divifible in other things, the more one hath,

another \

That there

ou?bt to be no
envy in fpiritu-

My Beloved is gone into his garden.

another hath the leflTe. But there is no envy in
graceand glory,becaufe all may fhatcalike^ther-
fore here is no envy in the anfwer ; as if flae de-
i nied i he daughters of Urufalem the enjoying of
her beloved ; no if you will know (fayesfhe)
I will tell you dire&ly whither my beloved is
gone.

My Beloved u gone into his Garden to the bed of
(pices.tkc.

God hath two gardens, the Church Catho-
like is his garden, and every particular Church
are gardens and beds of fpices, in regard that
many Chriftians are fowne there that Chrifts
foule delights in, as in fwect (pices. This was
fpoken of before at large in chapter 5. 1. why
the Church is called a garden being a fevered
place from the waft : the Church is fevered
from the wilderneffe of the world in Gods care
and love, likewife hee tends and weeds his
Church and gardenras for the waft of the world,
he is content the wilderneffe fhould have barren
plants : but he will not endure fuch in his gar-
den ; therefore thofe that give themfel ves liberty
to be naught in the Church of God, he will
have a time to root them out : Trees that are not
for fruit, (hall be for the fire^and above all other
Trees their doome fhall be the heavieft that
grow in Gods garden without fruit, that fig-tree
fhallbecurfed.

SerXVUI

Luk.i$

The folly *»ij
madnes of fuch
who plead they

Men are pleafed with anfwering the bill of ac- '! plnnof *gqJs
cufation againft them thus,are we not baptized i \g*&* »biieft

and doe we not come to Church i &c. what doe

Dd 3 you

they Hie in aM
propbanenefte. j

\ 406

My Beloved is gone into bis garden.

Hcb 6.
Deut.31 3a

That drift
loo^sfor Li Ikes
\ro plant them in
Vu garden, de
light in tbem3
an.l transport
them into
Heaven.

SER.XVIJl'you make of us, yet they are abhommable
fwearers and filthy in their lives. To fuch I
fay, the more God hath life you up, and ho- :
nouted you in the ufe of the mcanes, the more:
juft (hall your damnation be, that you bring
forth nothing but briers and bnmb!es , the
grapes of Sodome, and the vine of Gomorrah : j
heavy will the doome be ot many that live in j
the Churches bofome, to whom it had b' en
better to have been borne in America, in Tur-
key) or in the mod barbarous parts in the world :
they have a heavy account to make that have
beene fuch ill proficients under aboundance
of meanes, therefore it ought to be taken to
heart.

My Bdcvedls gone into his garden to the beds of,
(pices jo feed fn the Gardens -and to gather Either.

That is;having firft planted them Lillieshcre,
to gather them, and to tranfport them out of the
garden here, to the garden in Heaven, where
there fhall be nothing but lillies.For the Church
TmParadifef[0f God hath two Gardens or Paradifes fince
the firft Paradife (whereof that was a refem-
blancej the Paradife of the Church, and the
Paradife of Heaven. As Chrift faith to the good
theefe, thts day then Jhalt be with me in Paradife.
Sothofe that are good plants in the Paradife of j
the Church, they fhall be glorious plants alfo in
the Paradife of Heaven : Wee muft notalvvay
be here,we fhall change our foyle, and be taken
into Heaven ; Bets gone into his Garden to gather
Lillies.

ChrU

\ j

And to gather LMieu

chrijltans are compared to Lillies for their puri-
ty and whitenefTe unfpottcd in juftification, and
for their endeavours in fan&ity and holincflc,
wherein alfo at length they fliali be wholly un-
fpotted,it is the cn&iEphefli^ihzy are chofen
too, to be holy without blame before him in
love.God and Chrift looks u;: on them without
blame, not as they are here defiled and fpotted,
but as they intend by little and little to purge
j and purifie themfelves by the Spirit that is in
| therfl, that they may be altogether without
blame. They are Lillies being cioathed with the
white garments of Chrifts righteoufnefle, not
having a naturall whitenefTe and purity : the
whitenefTe and purity of Gods children is bor-
rowed> all their beauty and garments are taken
out of anothers wardrobe,the church is all-glori-
ous within ; but fhe borrowes her glory, as the
Mooneborrowes all her light from the Sun :the
j Churches excellency is borrowed,it is her owne
I but by gifr3but being once her owne it is her own
'forever

The Church before was likened to a garden

culled oat,an Eden, a Paradife : Now there you

know were foure ftreames, fweet and goodly

rivers which watered Paradife , the heads of

which rivers were without it. So the Church of

God, her graces are her owne, that is, the Spirit

j of God comes through her nature, purgeth and

\ purifiethit 5 but the fpringof thofe graces(as in

Paradife)is out of her felfe.

And then the Lilly is a tall goodly planvher-

Dd 4 fore

407

Ser. XVIII
1.

Iti&hatrejpeffs
Chriftians are
compared to
Libies for puri-
ty , •whitcntjfe,
and untpQt*
tednejfe.

2. \

BeCau/e it h a
t&fiooouty
pant.

408

And to gather Litties%

Dan.li.ii.

Sir. XVIII forc thc Church is compared to them. Other
men arc compared to thornes, not onely for a
noxious, hurtfull quality in them, but for their
bafeneflelikewife : Whatarethornes good for,
but to cumber the ground , to eat out the heart of
it,to hide fnakes, and for the fire. Wicked men
arc not Lillies but thornes, they accbafe meane
perfons. ^4ntiochus is faid to be a vile perfon
though he were a King, becaufe he was a naugh-
ty man. Wicked men though they be never
fo great, being void of the grace of God are vile
perfons , though wee rauft rcfpe& them in re-
gard of their places ; yet as they are in their
qualification , they are vile and bafe thornes 5
but the Church is not fo, bat as a Lilly among
thornes , that is, among vile and abhominable
perfons.
vre x The Ufe is to comfort Gods children, they

comfort Goto j have- an excellency and glory in them, which
howfoever it is not from them, y cr it is theirs by
gift and eternally theirs^therefore let them com-
fort themfelves againft all the cenfurcs of finfull
perfons, that labour totrample them underfoot,
and thinke bafcly aad meanly of themes of the
off-fcowring of the world. Let the unworthy
world thinke of them as they will, they are Lil-
lies in Gods efteem, and are fo indeed, glorious
perfons that have thc Spirit of glory refting up-
on them, and whom the world is not worthy of,
though their glory be within ; therefore let us
glory in ir, that God vouchfafeth faving grace
to us above any other priviledge.

Againe,

children*

1 Per. 4.

My Behaved is gone into bis garden.

Againe, it comforts us in all our wants what-
fbever that God will take care for us : Chrift
ufeth this argument, God faith he, cloathcth the
Lillies of the field with an excellent beauty, he
cares even forthemeaneft plants,and will he not
take care for you, 0 ye of little frith ? Doth he
care for Lillies that are to day, and to morrow
are caft into the oven,and (hall he not care for the
Lillies of Paradife,the living Lilhes,thofe holy
I reafcnable Lillies f undoubtedly he will. Our
i Saviour Chrifts reafonis undcniable,hethat puts
fuch a beauty upon the poorc plants that flourifh
to day in the morning and wither before night,
he that puts fuch a beauty upon the grafTe of the
fields will he not put more excellency upon his
children * will he not provide for them, feed
them^f undoubtedly he will.Thus we have (hew-
ed why Gods children in the Church of God
1 are compared to Lillies*
1 1$ gtther Lillies.

| Chrift isfaid to gather thefe Lillies ,that is, he
will gather them together, Chrift will not have
his Lillies alone fcattered, though hec leaves
, them oft alone for a while, yet he will gather
\ them to Congregations and Churchesrthe name
! of a Church in the Original] is Ecclefta, it is no
i thing but a company gathered out of the world.
Doe \vethinkechatwe3ie Lillies by nature ? no
wcarethornes and briers, God makeusLiUies,
and then gathers us to other Lillies,th it one may
ft rengthen another. The Spirit of God in his
children is not a Spirit of feparation of Chrifti-

ans

4°9

Ser. XVIII
Vfi'%.

Mat,5.i£#

That Chi/Is
Lillies JbaHnotl

bee fcattered J
but be will ga~
ther them fa-
ther.

^* ->■ .

4l° )

lam my Beloveds \

beginning.

Ssr.XVIII ans from Chriftians ; but a fpiritof reparation
from the waft wild wildernefic of the world ; as
we fay of fire, Congregat hmogcnea & difgrcgai
heterogeneaM congregates all hemogenial things, '
as gold5which itgathers,but difgregatcs hctero-
geniall things, conftimeth droffc : fo the Spirit of
God fevers thorncs and gathers Lillies, gathers
Chriftianstogetherinthe ChurchD and will ga-
ther them for ever in Heaven.
That tie ijfue] Thus we fee theanfwer of the Church to the
tnwflZ daughters eflerufilemMM it was,with theocca-
at up, though fion thereof: hiQaeftionofthe^v^^rj^//^^-
fhtandduUat faie;n> whither is thy Beloved gone f fothacthe
Church >vas beholding to the daughters of Jeru-
salem for miniftring fuch a queftion to give her
occafion to know better what her Beloved was :
Indeed we many times gaineby weaker Chrifti-
ans^good queftions, though from weake ones,
rninifter futable anfwersrlt is a Greek Proverbe,
that doubting begets plenty and abundance, for
doubting at thefirft begets refolutionat laft. O
that we could take occafion hence, tothinke of
this, what excellent vertue is in the communion
of Saints,when they meet about heavenly exer-
cifes, what ableifing followes, whenthonghat
! the entry, their affe&ions may be flat and dull,
yet they part not fo, Chrift heates and inflames
their hearts to doe much good to one another. O
thofe that fhall for ever live together in Heaven,
fhould they not delight. to live more together
on earth.

THE

totoww ; r^w^r?^^ w WOT w *y"< <^?

The nineteenth Sermon*

411

Ser.XIX.

Cant. VI. I L
I am my Beloveds and my Beloved is mine* he fee-
deth among the Littles .

Hcfe words arc a kind of trium-
phant acclamation upon all the
„_J former paffages5as it were the foot
&§D i|#joftheSong;for when the Church
§^5^*^ had fpoken formerly of her ill
dealing with Chrift, and how he thereupon ab-
fentcd himfelfe from herewith many other paffa-
gcs,fhe (huts up at laft with this^/itf* my Beloveds
andmy Beloved is mine.

"Now (he begins to feele fbme comfort from
Chrift, who had eftranged himfelfe from her,
O (faith (he) notwithftanding all my fufferings,
defertions,cr©{Tes5and the like, I ammy Bd&veds
and my Beloved is mine. Words exprefiing the
wondrous comfort, joy, and contentment, the
Church now had in Chrift, having her heart in-
flamed with love unto him, upon his munifc-
fting of himfelfe to her foule, J am my Beloveds,
andmy Beloved is mlne3 he feedeth among the Lit-
lies.

There

.^_tt -fc^j>'.v>'.. 'v.

4*2

lam my Belo vecis

Sbr.XIX.

There is a mutuallintercourfeand viciflitude

of claiming intereft betwixt Chrift and his
Church, / am Chrifis.andchnfi is mine, I am wy
Beloveds wdmy Beloved is mine

From the dependante and order of the words,
comming in after a deferdon for a while, ol>
ferve,
Obferv. That fflnft will not be long from his church.

The ipiriruall defertions { for Takings as we ufe
to call them) howfoever they be very irkefome
to the Church ( that loves communion with
jyby drift \ Chrift) and to a loving foule, to be deprived of
tanwt u long the fence of her beloved ; yet-notwithfhnding
abfent ftom lu tbcy a ^ blK c^on Chrift will nor be lone from

Church. - . J~ . . . ~ ...°

his Church, his love, and faerdefire will not lee
him,they offer violence:why art thou abfent(fay
they) why art thow fo farre off, and hideft thy
felfe t lofefh may conccale himfelfe for a fpacc, |
b« he will have much adoe fo to hold long, to
be {heightened to his brethren, paffion will
breakeout. So Chrift may feeme hard to be in-
treated,and to crofl'e his owne fweet difpofition,
as to the woman oi Canaan, but he will not long
keep at this diftance, he is foone overcome, O
woman great is thy Faith, have what thou wilt,
when {he ftiove with him a little (as Faith is 3
(hiving grace)fee how fhe did win upon him«So;
\hc\^4rigcllmd Jacob may ft rive for a while, but \
Jacob at the length proves JJraeU he prevailes;
vvih God. So it is with the Chrifiian fouleardl
Chrift, howfoever there be defertion (for caufes
before mentioned) becaufe the Church wjs neg-
ligent

lammyEehyeds.

ligenc (as we heare) and partly for the rime to
come, that Chrift by his eftrangemeut might
fweeten his comming againe, howfoever there
may be ftrangenefle for a time, yet Chrift will
returne againe to his Spoufe.

The Ufe fliould be, notone!y/<?r comfort, to
flay win fuch times, but to teach ws like wife to wait
and ne% er give over : If the Chui ch had given H^
over here, flic had not had fuch gracious rnani-
fcftations of Chrift to her : learne hence there-
fore this ufe,to wait Gods leifure. God will wait
to doe good to them that wait on him : If we
wait his leifure, he will wait an opportunity of
doing good to us : When God feemes not to
anfwerour prayers, lee us yet wait, we fhall
not lofe by our tarrying, he will wait to doe us
good.

In the nexf placeobferve after this temporary
defertion, Chrift vifits his Church with more
abundant comfor: then ever before.

Now the Church cannot hold, My Beloved is
wine and I am bis, and Chrift cannot hold, but
fals into a large commendation of his Spoufe
backe againe ; as fhe was large in his commenda-
tions, fo h&is large in hers, and more large, he
will have the laft word; therefore learne by this
experience, that all things worke together for the
be ft to them that loveGod:x\\ things. Whatevill i
Ievill$whyevenfin turnestotheir humiliation,
yea & defertion(tbofe lpirituall ils)turns to their
good ; for Chrift feemes tq forfake for a whil?
ttat he may come after with more abundance of

com-

Sir. XIX.

Cozfolaricn to
[upfurtm inde-
on.

Iia,$o.i8.

That tve lofe
nothing by ear
larzenejfeofaf-
jeftion to Cbrijt
for hit returne
to outs u excee-
ding ours*

Rom. 8, 28.

^*^l

4*4

lam my Bdoyed$%

That 'after fee-

for biifu

S br. XIX. comfort, when once he hath enlarged the foulc
j before with a fpacious defire of his comming,to
fay, O that he would come, when the foulc is
thus ftretched with defire in the fence of want,
then he fils it againe till it burft forth, CMy Belo-
vedismine,andl amhisMwzs a good experiment
of Bernard^ holy man in ill times, tiii accidit,
&c. fpeaking of Cbrifts dealing with his
Church, he comes and he goeth away for thy
good,he comes for thy good to comfort thec,af-
ter which if thou be not carefull to maintaine
communion with him, then he goeth away for
thy good to cortedl thy errour, and to enlarge
thy defire of him againe, to teach thee to lay
fure and fafter hold upon him, when thou haft
him,not to let him goc againe.
If you would fee a paralel place tothis,look in

ki»gZiCh'Hi * />M.wherc there is the like cafe of theSpoufc

all bu msanes v . -r, .« _. . , r t *■ r it-*

tve mufi wait [ and Chrift, By mght on my bed I fought htm^ the
Church fought Chrift not onely by day but by
niohr, / {ought him whom my foule loved, though
fhc* wanted him,yet her foul loved him conftant-
Though a Chriftians foule have not prefent
communion with Chrift, yet he may truly fay,
mv foule loves him, becaufc ftie fecks hira dill-
gently and conftandy in the ufc of all the means:
So we fee the Church before my Text, cals him
my beloved ftill, though fhe wanted commu-
nion wirh him,well (he goes on,/ fought him, hut
Tbu u the fu- J found him not, would the Church give over
g^SJwiT *?* * no, then (he rifeth and goeth about the
chrift. City* and about the ftreets, and feeks him whom

her,

lammy Beloveds.

her foule loved, fceks him and will not give over.
So I fought him (but I wanted the iflue of my
feeking)I found him not, what comes upon that,
The Watchmen goe about the City and find her, of
whom, when by her o wne fceking fhe could not
find Chrift, (he enquires, Saw you him whom my
foule bveth i fhe enquires of the Watchmen, the
guides of Gods people, who could not facisfie
her fully, (he could not find her beloved, yet
what doth fhe i fhe fhewes, Ver.%. It was but a
little that fhe ftayed ; after fhe had ufed all means
private and publikc,/# her bed> out of her bed,by
the Watchmen and others ; yet (faith fhe) it was
but a little that I was paft from them , fhe had
nocananfwerprefently, thoughthe Watchmen
gave her fome good counfell,it was not prefent-
ly3 yet not long after. Chrift will exercife us a
while with waitings was but a little that I faffed
from them^ but I found him whom my foule loved.
After all our fceking there muft be waiting, and
then we fhall find him whom our foule loveth :
perhaps we have ufed all meanes private and
publike, and yet find not that comfort we looke
for, O but wait a while, God hathalongtime
waited for thee, be thou content to wait a while
for him,we fhall not lofeby it; for it folio wes in
the next verfe, after fhe had found him whom
her foule loved,/ heldhim,! would not let him gae.
So this is the iffue of defertions,they ftirre up di-
ligence and fearchingin the ufe of meanes pri-
vate and publike, and exercife patience to wait
Gods leafure, who will not fuffer a gracious

foule

4*5

Sbr.XIX.

If God n>4'rt
long for m, it is
equity to wait
for kim*

4*6

Jam my Beloyedsn

Sbr.XIX. foulctofaileof itsexpe&ation,at length he will
pfal,w*. fulfill the defires ofthemthatfearehim,andthis
' comes of their patience , grace growes greater
and ftronger, / held him and would not let him goe
nntill I h Ad brought him unto my mothers houfes.
Thus you fee how the Spirit exprefTeth the
fame truth in another ftate of the Church.
I Compare place with place. To goe on,
lam my Beloveds and my Beloved is mine.
The words thcmfelvesare a paffionate expref-
fion of long lookc for confolation. Affe&ions
have eloquence of their owne beyond words;
feare hath a proper expreflion,Iove vents it felfe
in broken words, and fighes, delighting in a pe-
culiar eloquence futable to the height and pitch
of the affe&ion, that no words can reach unto,fo
that here is more in the words breathed from
j fuch an inflamed heart then in ordinary conftru-
ftion can be pickt out (/ am my Beloveds foe.)
comming from a full and large hearty exprefling
the union and communion between Chriftand
the Church (efpecially after a defertion) lam my
Beloveds ^and my Beloved is mine.
Firft(I fay)the union^/^.the union of perfons
°* which is before all comfort and communion of
graces, lam my Beloveds and my Beloved u mine >
1 Chritts perfon is ours, and our perfons are his ;
for as it is in marriage, if the perfon of the hus-
band be not the wives, his goods are not hers,
nor his rides of honour 5 for thefc come all to
her, becaufe his perfon is hers, he having pa/Ted
over the right of his ownc body, and of his per-
fon

That there
mujl be union
of pcrfom be- \
jore union and \
communion
graceiwttb

thrift.

That from uni-
on of perfons
comes commu-

fon to his wife, as flic hath parted over all the Ser.XIX.
right of her felfe to her husband : fo it is in this
myfticall marriage, that that intitlcs us to com-
munion of graces is union of pcrfons between
Chriftandhis Church, I ammy Beloveds >andmy
Beloved him felfe is mine^knd indeed nothing clfe
will content a Chriftians hearr, he would not
care fo much for Heaven it felfe, if he had not
Chrift there i the Sacrament, Word,and Com-
forts,why doth he efteeme them i as they come
from Chrift,and as they lead to Chrift ; it is but
an adulterous and bafe affe&ion to love any
thing fevered from Chrift.

Now from this union of perfons comes a
communion of all other things whatfoever, / am
my Beloveds and my Beloved is mine : If Chrift nim of another
himfelfe be.mine, then all is mine, what he hath rQl^r,
done, what he hathfuffered is mine, the benefit
of all is mine, what he hath is mine,his preroga-
tives and priviledges to be the Son of God, and
heireof Heaven,and the like, all is mine. Why i
himfelfe is mine, union is the foundation of
Icommunion.So it is here with theChurch, lam
\my Beloveds i my perfon is his, my life is his, to
glorifie him, and to lay it downe when he will,
my goods are his, my reputation his, I am con-
tent to facrifice all for him, I am his, all mine is
his : fo you fee there is union and communion
mutually between Chrift and his Church. The
Originall and fpring hereof is Chrifts uniting j
and communicating himfelfe to his Church firft,
the fpring begins to the ftreame, what hath the

E e ftreame

4» 8

lam my Beloveds,

t J 3*1.4.19.

Sbr.XIX. ftreame orcifternein ic,but what is had from the
fpring^tirft wc love him, becaufe he loved us
fuft Jc was a true fpeech of ^Auguftine}^uicqm<i
bowm,&c. Whatfoever is good in the world or
lovely, it is either God or from God 5 it is either
ChriftorfromChrift, he begins it : It is (aid in
nature>love defcends, the father and the mother
love the childe before the childe can love them,
love indeed is of a fiery nature, onely h zre is the
diflimilitude, fire afcends, love defcends, it is
ftronger defcending from the greater to the
leffe, then afcending up from the meaner to the
greater,and that for this,
why the mag- Amongft other reafons, B ecaufe the greater per-
nanimity of the £on [0Oksuf en the lejfer as a pee ceofbi?nfelf ^feeshim-
fnTovetoth felf in it,the father and mother fee themfeives in
tejfa* their childe : fo God loves us more then we can

love him, becaufe he fees his Image in us 5 nei-
ther is there onely a priority of order, he loves
us firft, and then we love him 5 but alfo of cau-
fality, he is the caufe of our love, not by way of
motive onely he loves us, and therefore from an
ingenious fpirit we muft love him againe 5 but he
gives ns his Spirit, circumcifeth our hearts to
love him ; for all the motives or morall perfwafi-
ons in the world without the Spirit cannot make
us love, we are taught of God to love one ano-
ther,our brethren whom we fee daily(faithP*«/)
much more need wee be taught to love him
whom wc never faw,fo that his love kindles ours
by way of rcflcdion.
Inthe New Covenant,God works both parts,

his^

D:ut 30.

j 1 Thef.4 9.

That in the
new Covenant
God worfo
I both parts.

his ownc and our parts too, our love to him, our
jfeareof hira,our faith in him, he works all, even
as he fliewes his owne love to us.

If God love us thus,what muft we doe * me-
ditate upon his love, let our hearts be warmed
with the confederation of it, let us bring them
to that fire of his love, and then rhey wiilwaxe
hot within us, and beg the Spirit, Lord thou
haft promifed to give thy Spirit to them that
aske it,and to circumcife our hearts to love thee,
and to love one another, give thy holy Spirit
as thou haft promifed.

In a word >thcfe words, / am my Beloveds and 'my
Beloved is mine, to joyne them both together,
they imply a mutuall proprietty, Chrift hath a
propriety in me, and I in Chrift,peculiar propri-
ety5Chnft is mine,fo as I have none in the world
fo mine -y whom have I in Heaven but Chrift ?
and what is there in earth in comparifon of him?
he is mine, and mine in a peculiar manner, and I
am his in a peculiar manner, there is propriety
with peculiarity.

Then againe thefe words I am his, implies
mutual] love, all is mutuall in them , mutuall
propriety,mutual! peculiarity, and mutuall love,
I love Chrift fo as Hove nothing elfe, there is
nothing above him in my heart, as Chrift loves
me more then any thing e!fe (faith the Church)
and every Chriftiamhe loves all, and gives out-
ward benefits to all, but to me hath given him-
felfe, fo love I him. As the husband loves all in
the family, his cattdl? and his fervants, but he

Ee 2 gives

Sbr.XIX.

Hot» to have
our hearts war-
med with the
love oj God-
PUL39.

Luk.n,

That this con-
fidence of the
ihunh implies,

Profrtcj?.

Love

familiarity*

JS e a. XIX. gives himfelfe co his Spoufe. So Chrift is mine,
himfelfe is mine, and my felfe am Chrifts, he
hath my foule,my affe&ions, my body, and all,
he hath a propriety in me, and a peculiarity in
me, he hath my affe&ion and love to the utter-
moft) as I have his, for there is anentercourfe in
thefe words.

Then againe,they imply mutuall familiarity,
Chrift is familiar to my fouleand I to Chrift^he
difcovers himfelfe to mc in the fecrec of his
love, and I difcover my felfe to him in prayer
and meditation, opening my foule to him upon
all occafions. Gods children have a fpirir of
prayer,whichisafpiritoffellow(hip, andtalkes
(as it were) to God in Chrift 5 It is the language
of a new borne Chriftian, he cries to his Father,
I there is a kind of familiarity between him and
his God in Chrift, who gives the entrance and \
accefletoGod, fo that where there is not a kind
of familiarity in prayer and opening of the foule
to Chrift upon all occafions,there is not this ho-
ly communion. Thofe that are not given to
prayer,they cannot in truth fpeake thefe words,
as the Church doth here, Jam my Beloveds and
my Beloved 1$ mine, for they imply fvveet fami-
liarity.

Then againc they imply mutuall likenefTe one
to another , he is mine and I am his, the one is a
glaffe to the other , Chrift fees himfelfe in me,
I fee my felfe in him, for thisis theifllie of fpi-
rituall love, efpecially that it breeds likenefTe
and refemblance of the party loved in the foule

that

Mutuall 'Mpnes

Audmy Belo<ved U mine*

421

that lovcth ; for loue frameth the fouletothe
! likeneffe of the party loved, lam his, I refemble
J him, I am his, I have given my felfe to him, I
carry his picture and refemblanee in my foulej
for they arc words of mutuall conformity.
Chrift out of love became like me in all things,
wherein I am not like the Devill (that is fiane
excepted) if he became like me, taking my na-
ture that I might be neare him in the fellowfhip
o£gracc,My Beloved is mine^l wil be as like him
as poiTible i can, lam his, every Chriftian car-
ries a charafter of Chrifts difpofition as farre
as weakneffe wil! fuffer, you may know Chrift
in every Chriftian ; for as the Kings coyne j
carries the ftamp of the King, C*fars coyne
beares Cafars fuperfcripcion. So every Chri-
ftian foule is Gods coyne, and hee fets his
owne ftamp upon it ; if we be Chrifts , there
is a mutuall conformitie betwixt him and us.

Now where you fee a malicious, uncleane,
worldly fpirit, know that is a ftamp of the devill,
none of Chrifts, he that hath not the Spirit of
God is none of his, now where the Spirit of
Chrift is, it ftamps Chrifts likenefte upon the
foule;thercfore we are cxhortcd3P&/.2.5. to be
like minded to Chrift.

Againe, thefe words, / am my BeUveds and my
Beloved is mine, imply a mutuall care that Chrift
and the foul have one of the good of another,of
each others honour and reputation , as Chrift
hatha care of our good : fo a Chriftian foule(if
it caa fay with truth and fincerity lam Chrifts)
Ee? it

Sbr.XIX.

That teve fra-
meth the foule
to the U\eneJJe
of the party
loved.

Mutual care 0/
one another s
good.

4*2

lam my Behyedsy

Sek.XIX. it muft needs have care of Chrifts good, of his
fybat chrj/t, children,Rc!igion,and truth. What t will fuch

\ntbewniJ.\ a iou'e ^> ^ l^ Chrift care for my body, foule
and falvauon^and ftoop to come from Heaven to
fave me, and (hall I have no care for him and his
glory^he hath left his truth and his Church be-
hind htm, and fhall not I defend his truth and
{land for the poore Church totheutmoft of my
power againft all contrary power i (hall not I
ftand for Religion? (hall it be all one to me,what
opinions are held t fhall I pretend he cares for
me, and (hall not I care for that I fliould care
for •? Is ic not an honour to me that he hath mi-
lled mee to care for any thing that he will be
honoured by my care, Beloved it is an honour
for us that we may fpeake a good word for Rcli-
| gion, for Chrifts caufe, for his Church againft
maligners and oppofers, and we fhall know one
day that Chrift will be a rewarder of every good
word : where this is faid in fincerity, that Chrift
is mine and I am Chrifts>therewillbe this mutu-
all care.

Likewife there is implyedamutuall compla-
cency in thefe words^by a complaceney,I meane
a refting,contenting love, Chrift hath a compla-
cency and refting in the Church,and the Church
lutfa a fweec refting contentment in Chrift ;
Chrift in us and we in him. A true Chriftian foul
that hath yeelded up its confent to Chrift, when
itisbarrenintheworld5vcxedand turmoiled, it
can rely on this,I have yet aloving husband, yet i
I have Chrift.

Let I

A mutuaH com-
placency or re-
fting love.

Ll.il

And my Bebn>edis mine.

Let this put us upon a fearch into our felve s,
what we retire too when we meet with affii&ios}
thofe that have bruti(h and beaftiyfoules retire
I to carnall contentments , to good fellowfliip,
forget, befot , and fly away from themfelves,
their owne confeiences, and thought of their
owne trouble, whereas a foulethat hath any ac-
quaintance with God in Chrift,orany intereft in-
to Chrift, fo that it may fay, that Chrift is mine
and I am Chrift s,therc will be contentment and
reft in fuch afoule, whatfoever it meets with in
the world.

The laft thing implyed is courage, a branch of
the former; fay all againft it whar they can, faith
the refolved foulc, I will be Chrifts, here is
courage with refolutionjagreeable hereto is that,
//1.44.5. One fhall fay lam the Lords,and ano-
ther fhail call himfelfe by the name of Iaceb^ano-
ther fliall fubferibe and firname hiaifelfe by rhe
name of Ifrael. Where there is not this refolu-
tion in good caufes , there is not the Spirit of
Chrift, there is no intereft unto Chrift,itis bur a
delufion and felfe- flattery to fay I am Chrifts,
when there is not refolution to ftand to Chrift:
thefe words arc the expreflion of a refolved
heart,Iam,and I will be Chrifts, Iamnotafha-
medofmy bargaine, of the confent I have given
him,I am and I will be his. You have the like in
LMicah 4.5. All people will walke every one
in the name of his god , they will refolve on
that, aad we will walke in the name of the
Lord our God for ever and ever : fo that

Dd 4 where

Sbr.XIX.i,

what wejhwid,
retire to and do
in ajflitttQM*

Is courage in

tnvnifig Chrifts
caufe with refo
lution , for the
Church u re-

[olUt9,

Micih^f,

J 1

4*4

lam my Beloveds,

S b*. XIX. where thefe wotds are fpoken in truth, that I
am Chrifts , there is necefTarily implyed ,
I will owne him. and his caufe for ever and
| ever.

He hath married me for ever and ever, there-
| (ore if I hope to have intereft in him for com-
fort for ever and ever, I muft be fure toyeeld my
felfe to him for ever and ever, and ftand for his
caufe in all oppofitions againft all enemies what-
foever. Thefe and fuch like places in Scripture
run paralell with this in the tcxt,Iammy Beloveds
and my Beloved is wine, not onely holding in the
perfon, but in the caufe of Chrift. Every man
hopes his God will ftand for him againft the
Dtvill whoaccufethus daily : If we will have
Chrift to ftand for us, and to be an Advocate to
plead our caufe (as he doth)in Heaven, we muft
refolve to ftand for him againft all enemies, hc-
retickes, fchifmatickes, perfecutors whatfoever,
that we will walke in the name of our God, for
ever and ever.
gwft But w hen the cafe is not thus with us, and that

neither we can feele comfort from Chrift, nor
have this afTuranceof his love to us,what fhould
we judge of fuch i
Sol. Wc fhould not wonder to fee poorcfoulesdi-

TU\ we Jbouid ftempered when they are in fpirituall defcrtions,
"" 'ilfiempe/6 jConfidering how the Spoufe cannot endurethc
inde/ertion. abfence of Chrift,it is out of love,therfore in the
decpeft plunge (lie hath this in her mouth/*y Be-
loved. Therefore let us not judge amiflfc of our
felves or others, when we are impatient in this
- kind. But

And my Beloved is mm .

_=. \

Butforamorefullanfwer, in want of feeling
of the love of Chrift in regard of tbatmcafure
.we would (for there is never altogether a want
of feeling) there is fo nuxh as keeps from def-
paire alway ;yet if we carry a conftant love to-
wards him, mourne ro him and freke after him,
as the Church hcrerlf the defire of our foules be
after him, that we make after him in the ufe of
meanes, and are willing tofpeake of him, as the
Church here , feele or feele not wee are his,
and hee will at length difcover himfelfe to
us.

Let fuch drooping fpirits confider, that as he
will not be long from us, nor wholly : fo it fhall
not be for our disadvantage that he reriresar all,
his abfence at length will end in a fweetdifco-
very of himfelfe more abundantly then before,
he abfents himfelfe for our good., to make us
more humble snd watchful! for the time to
come, more pittifull to others, more to prize our
former condition, tojuftifie the wayes of God
moieftri<Sly,to walke with him, to regaine that
fweet communion which by our negligence and
fecurity we loft, when we are thus prepared by
his abfence, there enfues a more fatisfying difco-
very of himfelfe then ever before.

But when is the time that he comes? Compare
this with the former Chapter, he comes after
long waiting for him, the Church waited for
him,and waited in the ufe of all meancs,fhe runs
to the Watchmen, and then enquires after him
of the daughters oflerufalem, after this (he finds

him.

425

Ser.XIX.

Caufes tvly
God abfents
himfelfe from
1m children.

When ufu&tty
Chrift retwrnet
after defertim
to thefoule.

42 6

} am my Beloveds \

Ser.XIX. him. After we have waited and expelled Chrift
in the ufeof meanes, Chrift at length will di!co-
ver himfclfe to us, And yet more immediately it
was after the Chuich had fo defervedly exalted
him in fuch lofty praifes, Tbts is my Beloved, the
chiefe of ten thou fondle is altogether lovely : When
wefet our hearts to the high exaltation of Chrift
above all things in the world, proclaiming him
the chiefe often thoufand, this at the laft breeds a
gracious difcovery, I am my Beloveds and my Be-
loved is mine-fox Chrift when he fees us faithful!,
and fo loving, that we will net endure his ab-
fence,and foconftantly loving,that we love him
notwithftanding fomed.fcouragements, it melts
him at the laft, as lofeph was melted by his bre-
thren.

lam my Beloveds and my Beloved if mine.
In the words you fee a mutuall intcreft and
2 " o»"7 6y?r/C owning between Chrift and the Church, how-
rhouih mvrde*\ foever in the order of words* the Church faith,
I am my Beloveds fir ft -y yet in order of nature
Chrift is ours firft, though not in order of difco-
very,thereisone order of knowing,and another
order of caufing, many things are knowne by
theefft&jbuttheyifluefroma caufcj 1 know he
is mine, becaufel am his, / have given my felfe
ro him,! know it is day, becaufethe Sunneisup,
there is a proofe from the eflfcdbfo I know a rr
is alive,becaufe he walks,there isa proofe of the
caufe by the effed, I am his, I have grace to give
my felfe up to him 5 therefore I know he loves
me, he is mine, thus I fay inorder of difcovery,

but

That in order

offp&vbigit
it no1 fo.

And my Behaved is mine%

but in order of nature, heisfirft mine, andth
lam his, <JMj Behvedts mine and I am my B eh
*ueds»

The Union and Communion betwixt us and
Chrift hath been already fpoken of.

Now tofpeakeof the branches, / am my Bdo
<ved$ andmy BeUvid kmine. That Chriftisfirft
ours,andthen we are his becaufe he is ours, and
the wondrous comfort that iffues hence , that
Chrift himfelfe is ours.

How comes Chrift to be ours, Chrift is ours by
his Fathers gift ■, God hath given him for us.
Chrift is ours by his owne gift, he hath given
himfelfe for us.

And Chrift is ours by his Spirit that witnef-
feth fo much to our fpirits ; for the Spirit is given
for this purpofe, to fhew us all things that aregi-
ven us of God, whereof Chrift is the chiefe $
therefore the Spirit of Chrift tels us that Chrift
is ours,and Chrift being ours,ail that hebacfa'is
ours.

If he be ours, if we have the field, we have all
the treafures in the fieldiif we have him,we have
all his, he was borne for us, his birth was for u?,
he became man for us, he was given to death for
us,and fo likewife he is ours in his other eftate of
exalt ation>\\\s rifing is for our good, he will caafc
us to rife alfo, and afcend with him, and fit in
heavenly places, judging the world, and the An-
gels. We recover in this fecond what we loft in
the firft Adam.

This is a point of wondrous comfort, to (hew

the

4^7

Ser.XIX.

How Chrift
comes to be our?

• 1.

By bii owne and
hu Fathers gift,

*« J

By hk Spirit.

j Constat

ton.

428

Jam my Bdoyeds^

aCor.i.io.

Vfet.
Cmtntation

Sb*. XIX. the riches of a Chriftian, his high eftate, that
Chrift is his.

! And Chrift being ours, God the Father and
the Holy Spirit, and all things elfe in the world,
the rich promifes are ours 5 for in Chrift they are
all made, and for him they (hall be performed,
for indeed he is the chiefc promife of all him-
felfe, and allare yea and Amen in him. Can we
want Righteoufneflfe, while wee haveChrifts
Righteoufneflc^is not his gsrment large enough
forhimfelfe and us too i is not his obedience
enough for us i (hall we need to patch it up with
ourownerighteoufnefTec'heisours,thereforehis
obedience is ours.

And this fhall be a ground likewife of cemen-
tation in our condition and ftate whatfoever,
Chrift himfelfe is ours. In the dividing of all
things fome men have wealth,honours, friends,
and greatnefle, but not Chrift, nor the love of
God in Chrift, and therefore they have nothing
in mercy 5 but a Chriftian he harh Chrift him-
felfe, Chrift is his by faith and by the Spirits
witnefle^thereforc what if he want thofe appen-
dencies,the lefler things,he hath the maine,what
if he want a riverer,a ftreame, he hath the fpring,
the ocean, him in whom all things are, and fliali
he not be content * Put cafe a man be very co-
vetor,s,yet God might fatisfic him.What fliould
anxious thoughts difquiet us e when we have
fuch bils * fuch obligations from him who is
faithfulneffe it felfe, when a Chriftian cannot
fay,honour,favour,or great pcrfors arc his 5 yet

And my Behaved is mine%

he can fay, he hath that that is worth all, more
then all, Chrift is his,

O may fome fay , this is but a fpeculation
Chrift is yours, a man may want and be in mife-
ryforahhat?Noitisareality,Chriftisours,and
all things clfe are ours, he that can command all
things is mine, why then doe I want other
things t bccaufe he fees they are not for my
good, if they were he would not withhold them
from me, if there were none to be had without a
miracle, no comfort, no friends, he could and
would make new out ofnothing,nay out of con-
traries , were it not better for me to be without
them.

That you may the more fully feed on this
comfort, ftudy the excellencies of Chrift in the
Scripture, the riches and honour that he hath,
the favour he is in wkh his Father, with the in-
terceflion that he makes in Heaven, ftudy his
mercy,goodneffe, offices, power,&c. and then
come home to yourfelves, all this is mine, for
he is mine, the love of God is mine, God loves
him, and therefore he loves me, becaufe we are 1
both one, he loves me with the fame love that 1
he loves his Sonne* Thus we (hould makcufe
of this, that Chrift is ours, I come to the fe-

cond.

I am my Beloveds.

This is a fpeech of refleftion, fecond in na-
ture, though firft in place and in difcovery to us.
Sometimes we can know our owne love, when
we feelc not fo much the love of Chrift, but

Chrifts

4*9

Ser.XIX.

ObieB.
Anfw,

Why Sometimes
■we iv ant out-
'ward thing? be-
ing in Chrift,

Vfi 3.

Exhortation to
ftudy the extel-
lencyof Chrift.
Ioh.17.uU.

1 I0I1.4, ipt

4S1

J am my Beloyeds,

&ft

Ser.XIX. Chrifts love mud be there firft, I am myBelo-

veds.
How r»e come How are we Chrifts Beloved i we are his,
t^tarJarein firft Qf n b his Fathers gift j for God in his

Cbrtft beloved. fl J ~. . p 7 , .

I# eternall purpofe gave him tor us> and gives us to

By hi* Fitters ' him, as it is in the excellent prayer,/^ 17. Fa-
ther thine they were and thou gaveft them me.
I had not them of my felfe firft, but thine they
were before all worlds were, thou gaveft them
me to redeemethcm,and my Commiffion doth
not extend beyond thy gift 5 I die for allthofe
that thou gaveft me, I fandlifie my felfe for them
j chat they may be fanflified : fo we are Chrifts in
! his Fathers gift ; but thatis not although it be
the chiefe fundamentall principall ground of
all.

For we are his likewife by Redemption,Chrift
tooke our nature, that he might die for us to pur-
ehafeus. We coft him deare, weareabloudy
SpoufetoChriftasthatfroward woman wrong-
fully faid to Mofcs, thou art a bloudy husband
unto me:fo Chrift may without wrong fay to the
Church, thouartaS.pcufeof bloudro me. We
were indeed to be his Spoufe 5 but firft he muft
win us by conqueft in regard of Satan, and then
fatisfie juftice,wc were in fuch debt by fin,lying
under Gods wrath, fo as till all debts were paid,
we could not in the way of juftice be given as a
Spoufe to Chrift,

Nor is this all, but we are Chrifts by Mar-
riage alfo, for whenhepurchafedus, and paid
fo deare for us ; when he died and fatisfied di-
vine

By Redemption

By Marriage-

And my Beloved is mine .

vine juftice, he did it with a purpofe to marry us
to himfelfe, we have nothing to bring him but
debt and mifery , yet he tooke upon him our
nature to difcharge all, that he might marry us,
and take us to himfelfc, fo we are his by Mar-
riage.

Then againe we are his by Confent, we have
pafledour felvesover unto him, he hath given
himfelfetous, and we have given our ft Ives to
him backe againe. To come to foraeUfeof it,
if we be Chrifts as Chrift is ours.

Firft it is a point of wondrous comfort, God
will not fuffer hisowne to want,he i^ worfe then
an Infidelithat will fuffer his Family to perifh ;
whenwc are once of Chrifts Family, and not
only of his Family, but of his body, his Spoufe,
can we think e he will fuffer us to want that
which is needfully

Then againe, as ic comforts us againft want,
fo it likewifefenceth us againft all the accufati-
ons of Satan, I am Chrifts, I am Chrifts, if he
have any thing to fay, loe we may bid himgoe
to Chrifblf the Creditor comes to the wife, (he
is not lyable to pay her owne debts, but faith,
goe to my husband : fo in all temptations learne
hence , to fend Satan whether hee fhould be
fent, when we cannot anfwerhim, fend him to
Chrift.

And for the time to come, what a ground of
comfort is this, that we are Chrifts as well as he
is ours 5 what a plea doth this put into our
mouths for all things that are beneficiall to us,

Lord

4?*

Ser.XIX.!

F-y Confent.

Vfe.i.
Compilation a-
g<nu/l wants.

Againft alls a*
tans accuft-
tions.

For the time to)
come.

43*

1 am my Beloveds \

Ifa.62.$.

SER.XIXJLord i am thine, fave me (faiih the Pfalmift)
why * fave me, becaufe I am thine, I am thine,
Lord teach me and direft me.The husband is to
direft the Spoufe, the head fhould dire& all the
fenfes:AllthetreafuresofwifdomeareinChrift?
as all the fenfes are in the headforthegoodof
the body, all fulnefle dwels in him ; therefore
pleade with him J want wifdome, teach me and
inftrud me how to behave my felfe in troubles,
in dangers,in feares : If it be an argument ftrong
enough amongft men ( weake men) 1 am thine, I
amthychilde, I am thy Spoufe,&c. Shall we !
attribute more pitty and mercy to our fdves
then to the God of mercy and comfort, who
planted thefe affedions in the creature? Shall he
make men tender and carefull over others, and
fhall not he himfelfe be carefull of his owne
flocke i doe we thinkethathewillnegle&his
jewels,his Spoufe,his Diadem and Crowne f he
will not k

But you will urge experience, we fee how the I
Churchisufedevenasaforlorne widdow, as if:
flic had no husband in the world 5 as an Orphan
that hath no Father , therefore how doth this<
fiand good +

Theanfwer is,all that the Church or any par-
Thaube '%fe-\ ticular Chriftian fuffers in this world, it is but
rings both of that there may be a conformity between the

\f^SS f£ SP°ufe *nd ^e Husband. The Head wore a
\fonsuejpeihify crowneof thornes,and went to Heaven and hap-
'J°\h %$£"!* pines, through a great deale of mifery and abafe-
beai nient in the world3the loweft that ever was: And

1 fc

' Anfto.i

And my Beloved is mine,

Ser.XIX

To fajb'on bit
to belike Chrift

That though^
Chift feem ah-
fent in affitti-

it is not meet that the Church fhould go to Hea-
ven another way.

Then againe, all this is but to fafhion the
Spoufe to be like to Chrift, but to bring the
Church and Chrift nearer together, that is all
the hurt they doe, to drive the Church nearer
to Chrift then before, Chrift is as neare to his
Church as ever in the greareft affii&ions by his
5pirit,Chrift cryes out on the croffoi^ God my
God why luft thou forfaken me ? It is a ftrangc
voiccthac God fhould be his God, and yet not- We/ u 6JJJ

withftanding feeme to forfake him. But God was ™lufy * n

never more his God then at that prefent 5 indeed then then.

he was not his God in regard of fome feelings

that he had enjoyed in former times, he feemed

to be forfaken in regard of fome fence, as Chrift

feemes to forfake the Church in regard of fome

fence and feeling, but yet his God (till. So the

Church may lay J am thine ftill , though fhe

feeme to be forfaken in regard of fome feelings,

yet fhe is not deferted in regard of Gods care

for fupport of the inward man and fafhioning to

. Chrift. The Church hath never fweettr com- Thatihe/wee.

(munion with Chrift, then under the gieateft Jilh c^ h

jcroffes ; and therefore they many times have 1 under tbegrea

proved theground of the greateft comforts ;for
Chrift leads the Church into the wildernefTe,
andthen fpeakstoher hcm^Hofea 2.14. Chrift
fpcaks to the heart of his Spoufe in the wildcr-
ndTe, that is, in a place of no comfort, there
are no Orchards or pleafures, but all difcom-
forts,there a man muft have it from Heaven if he

Ff have1

teft crsjfes.

■ *• ■■■•»-■■ • -i i ■ i i • •• r _ ■ ■■«aVHi ■ ■

lam my Beloveds,

Micah7.84

Saa.XIX. have any good in the wildernefle.In that wilder
neflc that is in a defolate difconfolate eft)re"

Chnftfpeaks to the heart of his children, ther^
is in the wiiderncflc « ftentimes a fweet inter
courfe of iove incomparably beyond the time of
profpenty. U1

Again,to flay your hearts,know this will nor
belong, as we feeherethe Church feemedto be
forfaken and neglecled, fell into the hands ofl
cruell Watchmen, and was faine to goe through '
this and that meanes, but it was notion' ere S
met with him whom fhc fought after. Itmay be
midnight at this time,but the night continues not
bnpw.llbe morning ere long; therdorcthe
Church may well fay, Rejoyce „ot aS*n(l m,o
mnt taunts is ^rhab7. For though I be
fallen, flnllnfe againe, though I ft in dark
neflc, the Lord will be a light unto me .It £lf
not be al way ill with the Church, thofe th t f,
vive us fliall fee other manner of dayes then we
ryauifornot ice y« (whatfoever we mail our felves} »„,«■
»« u cbrifiA we have alfo an We of Trvall Whir
fy g'vmg our\rh-nc . . , irya"' Wholoever arc
fiivcs .Ztr to Chnfts, they have hearts togivethemfelvestr
iim* u ,ui,i. him, as he gives himfelfe, not hisgoods or his
* »• I honours, but himfelfe for his Ch.frch So the

Church gives her fdf to Chrifr,my delighd in
him, he hath my felfe, my hearty loveVndaf
fcaion,my ,0y and delight, and all with my fdf,
if I have any honour, he /hall have it, I will ufc
it for his glory, my rich« I will give Zmta
him and b» Church, and Minify and Sn-
oten (as occanon fcall ferve) I am his, there-

fore

And my Belonged is mine*

fore all that I have is his if he ask it at my hands.
Itifffaidofthe ^Macedonians^ they gave them-
felves to Chrift,and then their riches and goods;
it is an eafie matter to give our riches to Chrift,
when we have given our felves firft. A Chrifti-
an as foone as ever he becomes a Chriftian, and
ever after to death and in dear h too, he gives up
himfelfe to Chrift$they that ftand with Chrift,
and will give this or rhat particular, will part
only with idle things that they may fpare, are
they Chrift* i No,a Chriftian gives himfelfc,
and all hisro Chrift : fo we fee here what we
(hould doe if Chrift be ours, let us give up our
felves to him,as it is Rom. 1 2. the iffue of all that
learned profound difcouKe in the former part of
the Epiftle,that Chrift jift fieth us by his righte-
oufneffe and merir, and iantfifies us by his Spi-
rited h*th predestinated and elefted us and re-
fufed others, is this, / be fetch you give up your
joules and bodies, and all as ahvwgfacrifce holy and
acceptable unteGod.

In bnefe h"fewordsimply renunciation and
relignatioo, lam htsjthzx. is ,1 have given up my
felre to him, there fore I renounce all others that
ftand not with his love and liking. I am not only
his by way cf ftrvice, which I owe him above
all that call for ifjbut I amhis^y way ofrefigna-
tion,if he will have me dye, I will dye, if he will
have me live here, I will, I havenotmyfelfeto
difpofe of any longer, I have altogether aliena
ted my felfe from my felfe,I am his to ferve him,
his to bedifpofed of by him, I have renounced
all other. Ff2 There-

4?5

— 1 — •

Seh.XIX.

That after roe
have given our
[elves to Cbrift
it u an eafie
matter to fart
with all things
unto him,

That the

hurchs confi-
dence im pf yea
nnmttatim^ I
and reCtgnation
i» a deef
ftnut

4 \6

lam my Beloveds y

m tempt at ton.

i Cor.^.ij.

Ser.XIX.j Therefore here wc have another anfwer to'
I Anfw. | Satan, If he comes to us and folicite us to (i*ne,
-An anjwer to ie{: ti]e Chriftians heart make this anfwer, lam

Satan AgnnA . . , ?

^e^fre «r ym not mine owne, what hath Satan and his lnftru-
menrs to doe with meris my body his to defile i
is my tongue his to fweare at his pleafure g fhall j
I make the Temple of God the member of an
harl ot? (as the Apoftle reafons) fhall I defile my
veflell with finne * What faith converted Ephra-
im, Ho^aiq. 8. What have I any moreto doe with
ldo}s,forlkavefeen and obferved him? We ought;
to have Rich resolutions ready in our hearts : in-;
deed when a Chriftian is refolute, the world'
counts fuch to be loft, heisgone> wehavetoft
him, fay your diflblute prophane perfons. It W
true they have loft him indeed, for he is not his
owne, much lefle theirs any longer, but he is
found to God, and himfelfe, and the Church.
Thus wee fee what fprings from this,that Chriff
'is ours, and that weareChriftsbackeagun.Let
us carry this with us even to deaf h, and if times
fhould come that God fliould honour us by fer-
ving himfelfe of us in our lives, if Chrift will
have us fpend our bloud, confi Jer this, I am not
mine owne in life nor death, and it is my happi-
neffethat I am not mine owne $ for if I were mine
owne, what fhoul^ I doe wkh my fclfcc'I fliould
lofe my felfe as ZAdam did. It is therefore my
happineffethat lam not mine owne, that I am
not the worlds, that I am not the Devils, that
none elfe hath to doe with me, to claime any in-
tereft in me, but I am Chrifts, if I doe any thirg
1 for

That it u aar
exceeding bap-
pines tb.it now
"&e are not our

0'^nst

And my Beloyedis mine.

for others,it is for Chrifts fake. Remember this
for thetimeto come, if there be any thingthac
we will not pert with for Chrifts fake, it will be
1 ourbane,we (ball lofe Chrift and it too. If we
will not fay with a perfeft fpirit I am his, my
life, my credit, my perfon is his, any thing his,
lookew'hat we will not give for him., at length
we (hall lofe and part with it and him too.

y\t -As fif -Ar iiff iir . -Af 'tif iAs -fa ~&s -\tr -\V ~& *$r i&f t$*

The twentieth Sermon,

Srr.XX.

Cant. VI. II.

I am my Beloveds, and my Beloved is mine^ he fee-
dethamongthe Li Hies.

He Church you fee here, though
flaee ftood out a while againft all
Chrifts invitation and knocking,
yet at length (hee is brought to
?^^^ yeeld her felfe up wholly unto
Chrift, and to renounce her felfe, which courfe
God takes with moft, yea in a manner with all
his people ere they goe out of this world, to lay
all high things low, to beat downe every high
thought and imagination which exalteth it felfe

Ff 3 againft'

4j8

lammyBebyedsy

a Cor. io.
Luk. 14.1^*

Reafom of fdfe

heuwrSn

SB*.XlxJagainfthim, that they may give them felves and
1 all they have to Chrift,if he call for ir, for he
1 that doth not fo is not worthy of Chrift,if we do
not this at leaft in preparation of mind, let us not
ownethenameof Chriftians, left weownethat
which (hall further increafe and aggravate our
condemnation , profeffing Religion one way,
and yet alienating our minds to our luftsand
pleaibres of the world another way^to have pe-
culiar love fits of our owne diftind: from Chr. ft3
how (lands this with, law my Beloveds, andmy
Beloved is mine Mow ftands it with thefelfe refig-
nation that wasfpoken of before.

Now this followes upon apprehenfion of
reflation **| Chrift being ours, I am my Beloveds, becaufe my
drift , being' BLivvedisminefr^. There are foure reafons whv

terfaaded that " , n 1 • i_ c . y

Chnft mutt be given to us, before we can give
ourfelves tohimhythisfelferefignation.

1 # Became he is the chief e faring of all good affe-
^^jjWhich he rauft plant in us,loving us^cre we
canlovc him,i Ioh 4.10,19.

2. Becaufe love de fiends, though it be of a fiery
nature, yet in this it is contrary, for love de-
fcends, whereas fire afeends, the fuperiourfirft !
loves the inferiour, Chrift muft defcend in his
love to us> ere we can afcend to him in our affe-
dions.

3. Becaufe our nature is fuch that we cannot love
hnt where wee know our [elves to he loved firjl •
therefore God is indulgent ro us herein, and
thae we may love him he manifefts his love firft
to us.

______ q.Bt.

And my Belwved is minek

4?9 f

10.33,

4. Becaufe naturally our /elves being confcious of S b k.XIX.
guilt are fuff of fear cs from thence :fo that if the Joule
be not ferfwaded firfi of chrifts lovey it runs away
from him-tO* K^idam didfromGod.andas Peter from
chrifly Depart from me for lam but a fwfulL man.
So the foulc of every man would fay if firft ic
were nor perfwaded of Gods love in Chrift,
whoamongft us fhall dwell with the everlafting
burning ; therefore to prevent that difpofition of
foule, which would rife out of the fence of guilt
and unworthineffe, God firft fpeakes to us in
Chrift; at length faying unto our (oulcs, I am thy
falvation, whereupon the foulc firft finding his
love, loves him backe againe of whom it finds it
I felfe fo much beloved, fo that our love is but a
reflccSionofhis, I am my Beloveds ^becaufe my Be-
loved is mine.

It is with the Spirit of God, as with the fpi-
rits in the foule and body of a man, there is a
marriage betwix the body and foule, the fpirits
joyne both together, being of a middle nature,
for they have fomewhat fpirituall near the fule3
and fomewhat bodily neare the body ; therefore
they come between the body and the foule, and
are the inftruments thereof, whereby it works.
So it is with the Spirit of God,, the fame Spirit
thattels the foule that Chtift is ours, the fame
Spirit makes up the match on our part,and gives
us up to ChrifJ againe.

Let this then be the tryall , that wee are
Chrifts by the fpirituall Ecchoethat oVirfoules
makes to that report which Chrift makes to

Ff*4 our

% •,

44°

lam my Bthyedsy

Ser.XX. ourfoules, whether in promifes or in to&ru&i-
ons.
Vfe i. See hence likcwife the nature of Fairh ^ for

of Lnftrucim. X\^^ZIC the wordsof Faith, as well as of love.

That'atlha-h ^^C'i ^T^ tW0 t>ranc^e<r> " G'0^ giveaS Well 3S:

[a ioub cn> r -c
as to rccciie
thrift, [* to

giie ua bacl;ca-
gainetdCbrijt.

take : Fa'.th receives Chiift, and fayes,Chrift is
mine, and the fame Faith faith , 1 am Chrifts,
againe. Indeed our fouksarc empty, fb that the
maine woike of Faith is to bee an empty
hand, CMendica manm (35 Luther cals if) a beg-'
gershandto receive* but when it hath received,
it gives backe againe,both our felves and all that
we can doc^as 2 Cor. 8.5. The Churches of Ma
cedorna gave themfelves, and then they gave
their goods* Where Faith isv there will be a gi-
ving of our felves and our goods, and(by a pro-
porrion) our ftrength> wits and ail backe againe.
;Th;s difcovers a great deale of empty falfcj
Faith in the- world ; for undoubtedly if it were
true Faith, there would be a yeelding backe
againe.
That the And againe, thtfe words difcover the mutual I

CkZtfcma* coherence of Iuftfication and Stultification, and
mutual " cqu'U the dependance one upon another, I am my Belo-
tervkw 0] p> ' veJSj and my Beloved is mint. Chrift is mine, his
Unification righteoufnclic isjrune tor my juitincation, I am
cloathed with Chrift, as it is, Rev. 12. JbeSpcUJe,
there is chathedmththe Sunne, with the bearnes
of Chrift^but is that all * No J am my Beloveds,
lam Ghtittsithe/v is arcturne of F aith in S anclifi-
catton, the hmz Spirit that witneffeth Chriltis
ours, it fanftifiesand alters our difpofition, that •

And my Belonged u minex

441

we can fay,I am Chrifts. Ic fei ves to infti u£t us j
therefore in the necefTary connexion of thefei
two, JufiijicAtion and S an ct if cation, sgainfttheS
idle (lander of PapisJs, that finfuily traduce that I
Do&rme,asifwewereSolifiieans,3sifwcfeve-!
red luff cation from Sanc/if cation. No, we hold j
here that whenfocver Chrift is ours, there is a J
Spirit of Salification in us, to yccld all to
Chrift, though this refignation be not prefently

perfeih
This likewife helps us (byway of Dire<flion)

to underftand the Covenant of Grace, and the
Sealesof the Covenant, what they info rce and
comprife,not only what God will doe to us, but
the duty we are to doe to him againe,though we
doe it in his ftrength. A Covenant holds nor on
one fide, but on both, ftrtfi is mine, and I am
Chrifts againe, I milk their God, but they muft
have grace to be my people^nd then the Covenant
is made up. The Covenant of Grace is focalled,
becaufe God is fo gracious as to inable us to per-
forrne our o wne part.

And fo in the Scales of the Covenant,in Bap-
tifme>God doth not only bind himfelfetodoe
thus and thus to us>hut binds us alfo to doe backe
againe to him. So in the Communion we pro-
mifeto lead a new life,renewing our Covenants
and therefore we muft notthinke that all is well,
when we have received our maker, though we
continue in a fcandalous,fruitleffe courfe of life.
No there is a promife in the Sacrament, the
Scale of the Covenant of grace, to yccld up our

felves

Ses.XX.

Vfi 3,

A direction hot*
to underft&nd
the Covenant of,
Grace.

Inflanced in
the Seafes of
the Covenant.

44*

Jam my Beloyeds,

Church.

Sbr.XIX. felvestoGod, to rcturnc to Chrift againc with
our duty, then we come as we (hould doe, when
we comethusdifpofed. This fordiredion,G¥j
Beloved is mine^andjam my Beloveds.
Vfe.4. To proceed, to make an Ufe of Comfort to
For * comftrt to p00re doubting Chriftians, / am my Beloveds, is
€hriftilns?Md the voice of the whole Church, that all ranks of
to thsvhou i Chriftians (if they be true) may without pre-
emption take up. I have not fo much Faith, fo
much love, fo much grace,fo much patience, as
another (faith a poore Chriftian) therefore 'am
none of Chrifts 5 but wemuft know that Chrift
hath in his Church of all ranks, and they are all
his Spoufe, one as well as another,there is no ex-
ception,thereisalittIe fpiritof emulation,and a
fpiceof envy in Chriftians that are weaker, if
they have not all that great meafure of grace
which they fee in others, they fearethty have
none at all, as if there were no Babes in Chrifts
fchoole,as well as men,and growne perfons.

Then againc, we fee here the nature of Faith
in the whole Church, it is the fame that is in eve-
ry particular, and the fame in every particular^
it is in the whole Church. The whole Church
faith, I am my Beloveds, and my Beloved is mine,
I appropriate him, there is a fpirit of appropri-
ation in the whole, and there is fo in eachparti-
Gal.*. cular.Every Chriftian may fay with Paul, I live

by Faith in the Sonne of Godjhathath loved me and
gave him/elf e for me, and with Thomas, my God
mdmy Lord.

The ground hereof is,becaufc they are all one

That tit nature
of Faith u the
fame in the
whale Church
as in every par-
ticular member.

in Chrift, and there is one and the fame Spirit in
the whole Church and every particular Chrifti-
amAs in pipes>though of different founds, yec
there is the fame breath in them. So Chriftians
may have different founds from the greater or
letter ftrength of grace that is in the one and in
theother, butall comes from rhe fame breach,
the fame Spirit* The Spirit in the Bride faith
come, the whole Church faith it, and every par-
ticular Chriftian mud fay itjbecaufeasthe body
is s&ed by one Spirit, and makes but one natu«
rail body,though confifting of many pars wea-
ker and Wronger. So fliould there be a harmony
in this myfticall body a&ed by that one Spirit of
Chrift, who fo regards all, as if there were but
one,and regards every one fo, as he doth not for-
get the whole, Siamnibm Attentm ut non detcn-
tu4>8tc. Chrift foatrends to all, chat heis not de-
tained from any particular, and he fo attends
every particular that he is not reftrained from
all, there is the fame love to all as to one, and to
every one, as if there were no other, he fo loves
each one,that every Chriftian may fay as well as
the whole Church, Chrift is mine, and I am
Chrifts.

In thofe things that we call If0mogenia/I,thcve
is the fame nature in each quantity as in the
whole: As there is the fame nature in one drop of
water as in the whole Oceania!! is water,and the
fame refpeft of a fparke, and of all thf element
of fie : fo Chrift beares the fame refpeft to
the Church as to every particular, and to eve

Ser.XIX.

ncv.ai.

444

lam my Bclo veds,

Ser.XX. ry panfcultt as to the Church,

Vfe 3 . To come to make an Ufe of Direc7ion,how to

How to haw come tobe ableto fay this, lam my Beloveds and

TiiftTfaynfth mJ Behvedis mine.Yox anfwer hereto take nonce
the church, i in the fir ft place from the dependence, Chrift

am rr.y Belo

JVe mtift dwell
intheconfidera
tion tf Chrift s
love to uc*

Ioh.ij.i.

! Gal. 4.;*
Iphil.j.ia.

muft be firft ours before we can give our fclves
to him, therefore we muft dwell in the confederation
of Chrift s love,\his muft dired and leade our me-
thod in this thing. Would we have our hearts to ;
love Chrift, to truft in him>and to embrace him,
why then thinke what is he to us * begin there,
nay and what we are £ weake,and inourappre-
henfion loft, then gcetoconfider his love, his
conftant loveto his Church and children, whom
he loves be loves to the end We muft warme our
foules with the confederation of the loveof God
in him to us, and this will ftirre up our Faith ro
him backc zgalncForwe aremore fafeinthat he is
cursjhen that we give our felves to him: we are more
fafe in h is comprehending of us> then in our clawing
and holdingof htm : As we fay of the mother and
the childe both hold,but the fafety of the cbilde
isthat the mother holds him : if drift once give
hiwfelfeto us Joe will make good his ownepart alway,
our fifety is more on his fide then on oars. If ever we
have felt the loveof Chrift, we may comfort our
fclves with rhe con ft ancy and perpetuity thereof,
though perhaps we find not our aflfl&ions war-
med to him at all times,nor alike^yet the ftrength
ofa C hriftians comfort lyes in this, that firft,
Chrift is mine, and then in the fecond place, that I
amhts. Now(I fay)that we may be able to main-
tain e
_ . ... . — — — ■ ■ - — *

And my Beloved h mine%

! 445 (

Ser.XX,

Dwell in tie

consideration of
our rmfery
without thrift,
and our necejjity
tohavebim.

taine this bit fled tradition of giving cur fel ves to
Chrift. Let us dwell inthe confederation of his
love tous5 and of the neccflry thatwehaveof
1 him, how miferable weave without him, poore,
bcggerly3in bondage to the Devilljtherefore we
mufthavehimto recover us out of debr, and to
enrich us : For Chrifts love carries him forth not
onely to pay all our debts for us,but to enrich us, I
and it k a protecting, preferring love, till he brings \
us to Heaven his owne place, where we jhall ever he J
with him. The confederation o£ thefe things wiil j
warme our hearts, and for this purpofc ferves the
Miniftery.

We fhould therefore in the next place attend
upon the Word, for this very end. Wherefore
ferves the Mmiftery < Among manyothers,this
is one maine end,f0 lay open the unfiarchable riches
of Christ > therein you have fomething of Chrift
unfolded,of his Natures, Offices, and benefits
! we have by him, Redemption yand jreedome , and 'a
right to all things tn him, the excellencies of ano-
I ther world; therefore attend upon the meanes of
falvation , that we may know what riches we
have in him,this will keep our affedtions clofe to
Chrift.fo as to {zyjam his.

And labour we alfo every day more and more
to bring all our love to him, we fee in burning
glaffes, where the beamesoftheSunnemeetin
one, how forcible they are, becaufe there is an
union of the bcames in a little point. Let it be o'jr j tQ hmg aff°U7
labour that all the beamesofour love may meet rOV€toC rtr
in Chrift, that he may be as the Church faith, I

our \ I

IVe mufl dilU
gently attend
the miniji erp of
ike Word,

Wtmujt labour
evey day what
we can to con j
trail 3 draw and

448

lam my Beloveds,

I Joh. i.j.
i Joh 5.13.

The malm end
of preach in

«•

I Joh, 1.7.

Ser.XX. J as -to value our being in him, fo to be able upon
^ood grounds to fay, I am my Beloveds, and my
Beloved is mine*

Againe, let us labour to walke in the light of a
fan&ificd knowledge to be attained by the Gof-
pell 5 for2sitis5i Ichn 1.3. the end of all our f rea-
ching is to ajfure chrifl to the joule, chat we may be
able to fay without deceiving our owne foulcs,
1 am my Beloveds, and my Beloved is mine* All
;preaching(l fay)isforthisend,theterrourofthe \
Law and the difcovery of corruption is to drive
us out of our fel ves to him, and then to provoke
us to grow up into him more and more. There-
fore faith lohn, t^All our preaching is that we may !
have fellow pip with the Father and the Sonne, and
they with w : And what dorh he makean evi-
dence of that fellowfhip, walking in the light, as
he is light, ox elfe we are Jyars^he is bold in plaine
tearmes to give us the lye3to fay we are Chrifts,
and have communion with the Father and the
Sonne,when yet we walke in darkneffe, in finnes \
againft confeier-ce, in wilful! ignorance 5 the !
darkneflfeof ancvilHife, we have no commu-
nion with Chrift *, therefore if we will have
communion with him, let us walke in the hghr,
and labour to be lightfome in our underftan-
dir gs^to have a great deale of knowledge, and>
then to walke anfwerable to that light and revc-j
iation that we have. Thofe that live in finnes
againft: confcience3 and are friends to the dark-l
I ncfle of ignorance>of an evill !ife,Oh they never '
I thinke of the fellowfhip with Chrifl: and with
I God,

>.*.

God, thefe things are mecre riddles to them,
they have no hope of them , or if any, their
hope is in vaine, they barre themfelves of ever
having comfortable communion with Chrift
here, much leffe (hall they enjoy him hereafter
in Heaven.

Therefore labour every day more and more
to grow rich in knowledge, to get light and to
walke in that light ; to which end pray with the
holy Apo(\.te,Ephef.i.Tha! yau may havetbe Spi-
rit of Revelation, that excellent Spirit of God to
revealethe things of God,that we may have the
light difcovered to us.

What a world of comfort hath aChriftian
thitha^h light in him, and walks in that light,
above another man , whether he live or dye,
the light brings him into fellowftiip with the
Father of lights: He that hath this light knowes
his condition and his way, and whither hego-
eth,when he dyeth he knowes in what condition
he dyeth, and upon what grounds, The very
light of naturciscomfortable,much more that of
| grace, therefore labour to grow daily more and
I more in the knowledge and obedience of the
light.

All profefforsofthe Gofpell are either fuch
as are not Chri(ts,or fuch as are his 5 for fu ch as
are not yet, that you may be provoked ro draw
to fellowship with Chrift. Doe but confideryou
are as branches cut off, that will wither and dve
and becaft into the fire, unleffe you be grafted
into the living ftocke, Chrift, you are as naked

. Gg perfons

Ser.XX.

Tie exreHency'
of a Ch/iftiari
walling in di-
liine light
above others.

A feriom ex-
hortation for
juch mho are
not yet in
Chrift . to

came 11%.

■ - •• -*

4*0

Sbr.XX.

JammyBeloyedSy

That in the

i Iohn 1,9.
Mrov.iS

Mic « rule.

Anfw.

perfons in aftormenotcloathed with any rhino-
to (hndagainft the ftorme of Gods wrath, lec
this force you to get into Chrift.

And next for encouragement confider, Chrift
£■?£ ^fjOfferechhimfeifetoailmthe Gofpell, and that
fiery offaeth fe the end of the Mmiftery to bring Chrift and
bimfeijuntQaii our foules together, to m:ike a fpirituall marri- ;
age, to lay open his riches and to draw you to
him : If you confeffe your finncs he will ferp-K c
them ,and you (hall have mercy, Herelieves°tlwfe
that are wearied and heavy laden • and bids thofe
come to him that are thirfty , Chrift came tofecke,
mdto fave that which was loft, C hrift offers him-
fclfe in mercy to the worft foule.

Therefore if there be any that have lived in
evill courfes,in former times confider that upon
repentance all flnll be forgo ten, andasamift
{tattered away andcaft into the bottonieof (he
Sea. Chriftofrershimfelfetoyou3 thefearethc]
times,thisisthehoureofgrace, now the water
is (lining for you to enter : doe but enrertaine
Chrift, and defire that he may be yours to rule
you and guide yon,, and all will be well for the
I time to come.

i Doe not oh) eci I am a lothfome creature full cf re
I hellions

Chrift doth not 'watch with j w, hecaufc you arc
good^ lut to make you good 5 C h< ift takes you nor
wirhany dowry, all that he requires is'tocon-
fc fTc your beggery and to cc me with em ptinefTe.
Hetakes us not becaufe vveare clean,but becaufc'
he will purge us, hetakes us in our bloud when-
he

he firft takes us. Lee none defpaire either for

want of worth or of ftrength, Chrift feeth that

for ftrength we are dead, and for worth we are

| enemies; but he gives us both fpirkuall ftrength

! and worth, takes usneare tohimfelfc, and enri-

jchethus. Let none therefore be difcouraged, it

■ is cur c ffice thus to lay open and offer the riches

J of Chrift:If you will not come in, but love your

j iinfull courfes more then Chrift, then yon pcrrifh

in y< ur bloud, and we free our hands, and may

free our foules from the guilt thereof ; therefore

as you love your owre fou!cs,come in at length

and ftand out no longer.

And for thofc that have in fome meafure gi-
ven themfelves up to Chrift, and can fay? He is
mine and lA?nhis7 let them goe on with comfort
and never be difcouraged for the infirmities that
hang about them. For one part of Chrifts Of-
fice is to purge his Church by his Spirit more
and more Efbef.^.i^. not tocaft her away for her
infirmities , but to wajh and cleagfe it more and
mere till it be agloriom Sfoufe like himjelfe : For
if the husband will by the bond of nature,-
beare with the infirmities of the wife (as the
weaker vefteli) doth not Chrift bind himfelfe j
by that which he accounts us bound ? Is there ;
more love, and mercy, and pitty in us tothofe !
that we take neare us, then there is in Chrift
to us + What a moftblafphemous thought were
this to conceive fo < Oncly let us take heed of
being in league with finne, for we cannot give
our (oules to Chrift , and to finfull courfes too ;

G(> 2 Chrift

Ser.XX.

Ezzk,}6,
Bph 5.27,

xhortafton t&
them that have
given them, '•
/elves to Chrift

1 4^

Se&.XX.

I ammy Beloveds,

Chrift will allow of no bigamy or double mar-
riage where hehach any thing to doe, we mufl:
have (ingle hearts, refolving chough I fall, yec I
purpofc to pleafc Chrift>and to goe on in a good
convcrfation j and if our hearts tell usfo, daily
infirmities ought not to difcourage us, we have
helps enough for thele. Firft, Chrift bids us
aske forgiveneffe, and then we have the mercy
of Chrift to beare with weaker veflels, then his
Advocation^ he is now in Heaven to plead for
iioh.2.2. us,if we were perfeft we needed not that office: j
Let none bediicouraged therefore, but Ictus la-
That to fjffer bour more and more, that we may be able to
and to fault- comprchcncj in fome meafure the love of Chrift,

t ate an dunes, -..£,,-,■■. rr r i i r>

me Jbouid ia- fo will all duties come ofr iweetly and eauly,

bow more and an(j then wee (hall be inabled to fuffer aril

Zl/cli^ thtngs,not onely willingly, but cheerfully, and,

;rejoyce in them. Love isof the nature of fire, j

Which as it fevereth and confumeth all that is

oppofi:e,all droffeanddregs,and diffolvescold-

nefleifo it quickens and makes 3&ive and lively,

it hath a kind of conftraining force, a fweet vio-

lcncefas the ApoT le faith ) the love of chrift con-

\ (traiwth,* Cor \^.z 4.

1 Let a man chat loves the Lord Iefus Chrift in
fincerity, be called to part with his life, he will
yeeld it as a facrifice with comfort. Come what
will, all is welcome when we are inflamed with
the love of Chrift, and the more we fuffer, the
more we find his love ; for he referves the ma-
nifeftation of his love moft for times of Offe-
ring, and the more we find the manifeftation of

his

his lovc,the move \vc love him backeagaine/and
rcjoyce in ftffering for him , that wee Jove
fo, whether they be duties of obedience, a&ive
or pa ffive, doing or fufrering, all comes off with
abundance of checrfulneffe and eafe, where the
loveofChiift is5 that the fotile can fay, I am my
Beloveds, and my Beloved is mine, nothing in the
world is able to make fuch a foule miierabie. It
folio wes,

He fiedeth among the Li Hies,

The Church here fhewes where Chrift
heds. But the queftion is, Whether it he thei_j
feeding of the Church and People that is here meant,
or whether he feeds himfelfe. For anfwer,he b©th
feeds his Church among the Lillies, and de-
lights himfelfe to be there ; the one followes
the other, efpecially it is meant of rhe Church,
thofe that are his, he feeds them among the
Lillies.

How.

Lillies are fuch kind of flowers as require a
great deale of nourifhment,and grow be ft in val-
I lies and fat ground; therefore when flie faith, he
feeds among the Lillies, the meaning i^he feeds his
church and 'people in fat pa ft [ure -, as fheepin fuch
grounds zs arefweet and fruitful!, (uch are his
holy Word , and the Communion of Saints,
thefe are efpecially the paftures wherin he feeds
his Church. The holy truths of God arc the
food of the foule, whereby it ischeiifhedand
nourifhed up to life everlafting. This whole
Bookeisakind of Paftorall (to undeiftandthe

Gg 3 Word

SeiuXX.

8»s&

Anfrr,

What meant by
Ctri/h feedtig
among the Lil-

lies

4<*4

SebuXX.

He feedetb among the Littiss%

Cant,i,7,

Word a little better) a Song of a Beloved con-
cerning a Belovedjthcrefore Chriftin many pla-
ces of this Booke,. he takes upon him t he tcrme
and carriage (as it were) of a loving ShepheardJ
who labours to find out for his (he ep the fatted, |
fruitfulleft, bed and fweereft pa(iures> that chey
may grow up as Calves of the iiail > as it is
CM duchy 4.2. that they may grow and be well !
liking. J.

You have (to give light to this place) a phrafe
fomewhat like to this, where he followes the
point more at hrgc^ant. 1 .7. the Church there
prayes to Chri^TeH 9ne,0 theu whom my fottle lo-
veth > where theu feedest , where theu makefl thy
flocks to reH at noone. Thofe that are comming up
in the Church, defire to know with whom they
may joy ne, and what truths they may embrace.
Tell me where thou feedett^ and where thou makes?
thy flecks to rest at neone $ that is,in the greareft
heate and ftorme of per fecution,as at noone day
the Sunne is horteft: J7*? why fhouldl he as one that
turnes afide by the flocks of thy companions f that is,
by thofe \ hat arc not true friends^ that arefalfe
(hepheards, why fhould I bedrawneaway by
them^I defire to feed where thou fcedeft among
thy theep. Why (hould I be as one that turnes*
afide by the flocks ofthofc that are Emulators to
thee^as Antichrift is to Chrift.Thus the Church
puts forrhto Chrift, whereunto Chrift replyesr
vei fe SJf thou kaow not-, O thou fair eft among wo-
men>goe thy way forth by the foot fiefs of the flocks ',
and feed thy Kids be fides the (hepheards tents 3 thatl

is,1

He fee deth among the Lillies,

4<*5

is^ifthou know not, goethy way forth, get thee
ourof thy felfe, out of the woild,outof thy for-
mer courfe, put thy felfe forward, ftay not com-
plaining,goeon, put thy felfe to endeavour, goej
thy way forth, whither { in the footfteps of the
flecks, fee the fteps of Chnftians in the beft
times of the Church in former times, tread in
the fteps of thofe th^t lived in the beft ages of
the Church ^ fed thy kids, thy Chriftians, hefiles
the Sbefheards tents. ,ihcbt\k Shcpheards* Marke
where the Apoitles and Prophets feed their
fheep,there feed thousand marke the footfteps of
the flock chat have lived in the beft times 5 for of
all times fince the Apoftles and Prophets, we
muftfollowthofe Virgin bedtimes. All Chur-
ches are fo far true Churches as they have Con-
fanguinity wifh the Primitive, Apoftolicall and
Prophetical! Churches.

Therefore we are now togoe out by the footfteps
oftheflickeMzxVt the footfteps of former Chri-
fcms^Abraham Mofes, and David, and in Chrifts
time3of /fl^Prtey, and the reft, bltflTed Saints,
walkeas they walked, goe their way, and feed
your f elves by the Jhep hear ds tents: matin the fhep-
heards where they have their tents. So thtfe
woids have reference to the PropheticaU, efpeci-
ally to the Evangelicall times, whereumo we
muft conformeour felves,forthe latter times are
Apoftate times. After a cerraine {eafon the
Church kept not her purity, which the Scrip-
tures foretold direftly, that we (hsuldnot take
fcandall at it,the Church did fall to a kind of ad-

Gg 4 miration

Sbr.XX.

466

Shjl.XX.

i Thn.4.

He feedetb among the LilliesJ

miration of Anticbtift, and embraced do&rines
of devils 1 therefore now we mint not follow
thel'e companies that lead into by-paths, contra-
ry to the Apoftolicall wayes , but fee wherein
our Church agrees with the Apoftolicall Chur-
ches and truth, and embrace no truth for the
food 01 our foules, but that we find in the Gof-
pell.For Antichrift feeds his flocke with winde, !
and with poyfon, and with empty things. For
what hath been thefoocjjn Popery < fweet and
goodly titles,as if they f oore foules had the beft
Paftors in the world,when as they adminifter to
them nothing but that which will bethe baneof
their foules,full of poifon and fraud. This is fpo-
ken to unfold that place which gives light to
this, fpoken of the paftorall care of Chrift,A*
\ feeds his flocke among the L'tUies^ plentifully and
jfweetly. From hence may be briefly obferved,
1 firft,
Gbferv. I That Chri ft feeds as well as breeds >
tut we need And we haveneed of feeding,as well nsbree-
jeeding *mU^ <jing . where dofl: thou feed > thatis,build up
ihrifttlnlfy. % thy children, and goe on with the worke begun
in them. We have need to be fed after we are
;bred,and Ghrift(anfwerable to our exigence and
nece(fity) he feeds as well as breeds, and that
Word which is the feed to beget us , is that
which feeds too. What is the feed of the new
Birth^the Word of God,the holy promifes they
are the feed, the Spirit mingling with them,
whereby a Chriftianisborne,and being borne is,
chcrifhed and bredttherefore^/ new bcrne Babes, \

frith1

i Pet.l.ijt

He feedetb among the Lillies.

467

Ser.XX.

faith the Apoftle,i Pet.2.1. defirethe fwceremilke
of the Wordy that you may grow thereby .So that the
fame thing is both the feed of a Chriflian, and
that which breeds him, the blefTed truth and!
promifesof God. j

if you aske, why we mufl grow up and hefedS^eft.

fill? I

Doe but aske your owne foules, whether Anfo*
there be not a perpetuail renewing of coriup- te££ <!tt
tion which dill breaks out into new guilt eve-
ry day. Therefore we have need to feed eve-
ry day anew upon the promifes, upon old pro-
mifes with new affeftions, fomewhat breakes
out ever and anon, which abafeth the fouleof
a Chriftian, that makes him goe with a fharp
appetite to the blefTed truths that feed his
foule.

And then againe, we need a great dealeof
ftrength, which is maintained by feeding, be-
fides the guilt ofthe foule, there needs ftrength
for duty, which mud be fetched from the blef-
Ted Word of God, and the comforts thence,
whereby we are able to wirhftand and refift, to
ft and and doe all that we doe.

And then we are fet upon hy variety oftemptati.
ons within and without , which require variety oj
wifedome and ftrength , all which muft be gotten
by feedjng^and therefore you feea Chriftian for
his fubfiftance and being hath need of a feeding,
cherifliing, and maintaining ftill by the fweet
andblefled diredHons and promifes out ofthe
Word of God.

There-

;

Anfw. 2.
Becau/e rve
nee J much

Jlrengti.

Anfw.%.
In regard vari-
ety of temptati-
on needs vari
ety oftpifedome

He feedeth among the Lillits,

erct/es of Rett

glOH

Ser.XX. I Therefore you may fee what kind of Athe-
jircfutatioi o , ifticall creatures thofe are, and how much the
that en* ■■»}<>* lQ ^^ regarded that turne off all with a c$m-
nat-jig with fendium in Religion, tulh ir wee know that we
God.?*dt}Zl*\ muff love God above all, and our neighbour as
our [elves, and that Chrift dyed for all,we know
enough, more then we can pradife, they thinke
thefe comptndwms will ferve the turne,as if there
werenotaneceffiry of growing (till furtherand
further in diftinS knowledge. Alas the foule
needs to be fed continually, it will dagger elfe
and be unfufficient to ftand againft temptation, or
to performe duties.

A fecondgenerall point our of the text is this,
That as Christ feedeth fltllhis flocke and people , fo
he feeds them fully ^ plentifully, and fveetly among
the Li Hies. There are favmg truths enough, there
is an All-fufficiencyin theBookeof God, what
need we go out ro mans inventions, feeing there
is a fulncfleand All-fuflSciency of truth there.
Whatfoever is not in that is winde, or poifon, in
the Word is a full kind of feeding. In former
times when they had not the Scriptures, and the |
comforts of them to feed on,what did the poore
foules then t and what doe thofe remaining in
Popery feed on * upon ftonesCas it were, ) 1 here
was~a drcameof an holy man in thofe times (di-j
vers hundred yeares agone) that he faw one ha-!
ving a deale of manchet to feed on, and yet all
the whilepoore wretch he fed on ftones. What
folly and mifery is this, when there are delicate
things to feed on, to gnaw upon ftones t and

what

He feedeth among the Lidies.

what is all the (choole learning almoft (except
one or two that had better fpirits then the reft)
but a gnawing upon ftones, barren diftin&ions,
empty things* that had no fubftance in them i
they had the Scriptures (though they were loc-
ked up in Latine , an unknowne tongue ) they
hadthefweetpafturesof Chrifl to feed on, and
yet all this while they fed (as ic were) on
ttones.

This fhottldjhew us likewifeour ewnebleffedneffe^
that live in theft times wherein the Jlreames of the
GoJpeS run abundantly, fweetly , and fleafantly.
There is a fulnefle among us (even in the fpirits
ofthe worft fort) there is a fulnefle almoftto loa-
thing of that heavenly Mannah^but thofe foules
who ever were acquainted with the neceflSty of
it rather find a want then a fulnefle, and ftill de-
fire to grow up to a further defire, that as they
have plentifull meanes? fo they may have plenti-
ful affe&ions after,and ftrength by thofe means:
let us know our owne happincfle in thefe times
Is ic not a comfort to know where to feed and to
have paftures to goe to without fufpition of poi*
fon i that we may feed our felves with comforts
fully without feare of bane, or noifome ming-
ling of filoquintida in the pot, which would dif-
relifh all the reft * to know that there arc truths
that we may feedonfafely, This the Church in
,the former phccCant,: ,6^y. accounted a great
priviledge, oh [hew me where thoufeedefl at noone.
Inthegreateft heate of perfection, that I may
feed among them : fo then it is a great priviledge

4$9
Ser.XX.

Our hafpnejfe
to be borne un*
der fuch plenty
oj tyiritualfood,

He feedetb among the Lillies,

Sb r.XX. to know whereto feed, and To to be cfteemed,
that therby we may be (lined up to be thankfull
for our ovvne good, and to improve thefe privi-
ledges to our foules comfort.

Bat the fecond branch that muft be tou-
O^/er^. \ ched a little, is> Thdt there is fulne(fe no where but
in Gods boufe, and thdt there and there onely ps thdt
■which fdtujieth the fide with fatneffe and fweet-
nejse.
That the re- Nay not onely the Frcmifes hut the very rebukes
bukes of scrip- of Scripture are fweet, the rebukes of a fricnd,they

t we arefaeet.

feed the foule, for we have many corruptions
which hinder our Communion with God, fo
that a Chriftian delights to have his corruptions
rebuked jfor he knowes if he leave them, he fhali
grow into further Communion with Chrift,
wherein ftands his happineflTe in this world, and
,the fulntfleof his happineflTe in the world to
come.

Ifthisbefo, let us know then, that when we
come to Religion we lofe not the fwectnefle of
our lives,but onely translate them to a fane more
excellent and better condition. Perhaps we feed
before upon vaine Auchors,upon(asit wete)gra-
vcll, vaine company, but now we have our de-
light (and perhaps find more pleafure) in better
! things,in ftead of that which kd our idle fancie
(vaine Treatifes and the like) now wee have
holy truths to delight our foule. Beleeve ity a
Chriftian never knowes what comfort is topurpofetill
he be downc-nghtandfincere in Religion. Therfore
^Aujlin faith of hirafelfe, Lord l have wanted thy

He feedetb among the LiMes.

47 »

fweetnefe ever long J jee all my former life ("that I
thought had fueh f weetneflTe in irj was nothing at
all but hushes >empty things ^now I know where fweet
neffe is, it is w the Word and Truth. Therefore let
us not misconceive of Religion, as of a mopifh
and dull thing,vvhcrein we muftlofeal! comfort,
if we give our feWes over to die ftudy thereof 5
muft we fo^muft we lofcour comfort ? N.iy^we
have no comfort till we be religious indeed 5
Chrift feeds not his among thorncs and bryars
and (linking weeds, but among Lilhesjdoft thou
thinke hee feeds thee among unfavoury, harfti,
fretting, galling things t No, he feeds among Lil-
lies. Therefore when thou commefi to Religion,
thinke that thou commefi: to comfort, to refrefti
thy foule, let us make ufe of this for our foules
comfort to make us in love more with the waies
of Chrift.

Now to feale this further, fee what the Scrip,
ture faith in fome paralell places, Pfal 23. The
I Lord is my Shepheard, and what is the ufe that Da-
vid prefently makes hereof:' Why yl fhall want no
thing, he will feed me plentifully & abundantly,
the whole Vfalme is nothing but a commenting
upon that word, the Lord is my Shef 'heard, how
doth he performethedutyofafhepheard i He
makes me to lye downe in greene paflures, and leads
me by the Hid waters , k isnotonely meant of the
body, but of the foule chiefly, he relioreth mj\
foule, that is, when my foule languiflieth and is
ready to faint, he reftores it, and gives me as it
were anew foule^c refrefheth it. We fay recre-
ation

Ser.XX.

Hon Cbrifi the
true Skepbeard
feeds, ujurtbsr
explained*

j±x a \y,

47*

He feedetb among the Lillies,

r.XX. arion is the creating of a thing anew : fo here-
ftoresmy foule, hegivesrtie my fouleanew wirh
frefh comforts : Thus the blcfled Shepheard
I doth,andhow r Becaufe, he feeds among the Ltl-
/r«,thcpromifesofthcGofpc!l ; then he doth
; not only doe good to the body a^d foul? 5 hut he
j guides all our wayes,all our goings out, He leads
\ us in the paths of Right eoufnejfe^nd whyfbecaufe
j Idefeivefomuchat his hands. No, for his ovvne
i name fake, becaufe he hath a love ro me, be-
j caufe he hath purchafcd me with his bloud,and
I given his life for his (licep, hath bought me fo
deare,though there be no worth in me. He goes
on , though / rvalke through all temptations and
troubles, which are as the valley of the Jhadow of
death, that is, where there is nothing but difcon-
folation and mifery ; yet I will f tare none r//, thou
i with thy rod and ftajfe dofl comfort me, If I, as a
wandring {beep, venture to goe out of the way,
thou out of thy care being a fweet and loving
Shepheard wilt pull me in with thy hookeand
ftaffeagaine, he hath not careonely to feed us,
but to governe us alfo. What a fweet Shepheard
and Saviour have we in covenant rh: t deales
thus with us«? and fo he proceeds thou wilt fre-
farc my table in the frefence of mine enemies, and
for the time to come he promileth himfelfe as
much thac God as he hath been a Shepheard,
(for the prefent) to provide all things neceiTary
;for body and foule and guidance, fo fuiely the
goodncfle of the Lord (hall follow me ailrhe
dayes of my life, for he is a perpctuall Shep-
heard,

Hefeedetk among the Liliie*.

heard, he will not leave us till he hath brought
us to Heaven. Thus we fee in this place the fwtet
careof Chrift.

The like place you have, I fa. to it. .He flail:
feed his foe he like a S hep heard, he Jh all gather the I
Lambs with his armes, and carry them in Ins bofome,
and flail gently leadthoje that are with young : So
he leads them into the pafturcs and feeds them
plentifully and fwettly, not onely with fweet
things, bin with a tender care, which is fwee:er
As a Shepheard he takes into his bofome the
pooie lambsthat cannot walkethemfelves, and
the flicep that are heavy with young, he cares
for them^ he gently leads them that are poore,
wcake Chtiltians that ftruggle and conflid
with many temptations and corruptions, Cbriit
hath atender care of them, he carries them (as
it were) in his bofome and in his amies, and
leads them gently ; for indeed all Chriftsflieep
areweake, every one hath fomewhat tocom-
plaine of, therefore he hath a tender care, he
feeds them tenderly and fvveetly, or elfc they
might pcrifh.

Another place (notable for this purpofe) fee
£^£.34.14. wherein you have the fame me-
taphor from a loving Shepheard 5 and it is but
a comment upon the Text 5 therefore being pa-
ralell places they may help our memories:/ will
feed them in good panares upon the high moun-
tainsof ifrael, there flail their fold be, there flail
they lyein agocd field jn a f at p aft tire, I will feed my
\flocke and caufe them to lye downe, faith the Lord
\ God,

471 I

SexuXX.

474

— ■

He feedeth among the Litiies.

r.XX. God, I will feeke that which is lofl, andlring backe
that which was driven a<vai-, I will bind up that !
which was broken >and (lren?thenthat which isficke, \
' and dejlroy the fat and the jlrong.and feed them with
judgement, Thofe that arc Chrifts true fheep have
fomewhat to comphine of,either they are ficlec,
or broken, or driven away., fomewhat is am:/Te \
or other :, but Chrifts care prevented! ai! the Re-
certifies of his (beep, he hath a fie falvefqr all
their fores : And (to apply this to the bufinefft in
hand) doth not Chi ill feed us among the Lil-
iies^doth he not now hed us with his own body
and blond in the Sacrament t would you have
better food * My bod) is meat indced,and xmy blond
is drinke indeed, that is,itis the only meat ( with j
an Emphafis) theonely meat and drinke that our
foules could feed upon, God gave his Sonne to
death to (bed his bloud for my finncs. What
would become of the hunger- bitten , thirfly [
foule that is ftung with Satan and histemptati-
: ons5were it not for the blond of Chrift to quench
j our third and the body of Chrift given by the
Father to death for (inhere it notthit the foule
could thinke upon this,where were the comfort
of the foule ? All this is reprefented to us here in
the Sacrament, we feed on the body and bloud
of Chrift fpiritually, and are refreflied thereby,
as verily as our bodies are refrefhed with the!
bread and wine. For God doth not feed us with !
empty fymbols and reprefentations, but with
things themfelves, that the foule which comes
prepared by Faith,is partaker of Chrift crucifi-
ed.

He feedeth among the LiOies,

ed, and is Unit to him though now in Heavens
there is as fure sn union and communion be-
tween Chrift and the Chriftian Joule, asthereis
between the food and the body when it is once
digefted.

Therefore let us come to this b!e(Ted, to this
fweet food of our foulcs with hungry appetites,
and thankful! hearts that God hath given us the
beft comforts of his Word, and fed us with the
fweet comfort of the Sacraments, asaSealeof
the Word. We fhould even fpend our lives much
in thankfulnefte to God for this,that he will feed
us fo fwectly>that thinks nothing is good enough
for our food, but his owne felfe with his owne
gracious Word and Truth. Thus we fhould be
very thankful] unto God, and now at this time
labour to get hungry appetites fit for thisblcfTed
food to receive it,
• How flail we doe that ?

Thinkc ferioufly of the former part of thy
life,and this weeke pad : For Chrift(the food of
the foule) relifheth well with the fowre herbs of
Repentance. Let us ftir up in our hearts Repen-
tance for our finncs,and forrow in the confidera-
tion of our owne corrupt nature and life, and
when we have felt our corruptions, and have the
fenfeofour want, then Chrift will be fweet to
us,the PAfcball Lamb was to be eaten with fowre
herbs, fo Chrift our PaflTeover mufc be eaten
with Repentance.

Then withaFl there muft be purging, there are
many things which clog the ftomacke, come

Hh not

47*

Ser.XX.

How to get
hungry appe-
tites to the Sa-
crament.

To thinhyt fai-
oujly of foimtr
and prejent (ins*

There muft be
purgirg.

im-r

472

He feedeth among the Littei.

lira i.iii
1 Pen. 1.

Catfi tot the
neccjfuy of $i«
titMUftrtngtb,

Sbr.XX. |not with worldly, wicked, malicious affe<5Hons
which puffe vp the foule, but lay afidc (as the
Apoftle wifheth) aUgmle>maUceand (uper fruit yy
empty the foule of all finne and prepoffefling
thoughts or affe&ions.

And then confiderthe neceffity of fpirituall
ftrcngth,that we have need to grow up more and
more in Chriftianity, to be feeding ftill,we have
need of ftrong Faith and ftrong aflurance that
Chrift is ours, and that we arc his. Let us often
I frequent this ordinance, and come prepared as
I wc (hould,and we (hall find Chtift making good
his owne ordinance in his owne beft time :
fo as we (hall be able to fay in truth of
heart experimentally and feeling-
ly with the Charch;c^/^ Be-
loved is mine and I am htsK
hee feedeth among
the Lillies.

* *
*

FIJ^IS,

ALPHABET ICALL

Index of the Speciall points

contained in this Booh.

' AtcnfMions%

Ccu fat ions of Satan,
how to anfwer them,

Actions,
ABions holy, rightly perfor-
med bring increafe cr ftrength
and comfort, P«2C5

ABions of Chrift all precious,

p. 3 66
Ajfetlions,
Our Ajfetlions ought not to
cleave to bafe things, p.$9

Ajfetlions are like their ob-
jects, f.6o
Ajfetlions of Chriftians are in

drifts Government, p.255
Afjetlion where it is in truth,
it will difcovcr it felfeby out-
ward expre(Ti«ns, p. 260
True AjfetHons areferious in
the things ofGod, /.203
jffe&ions Chrift the beft ob-
ject for them to be fpent on,

Afflictions.

Afflictions a figne of Chrifts

jlove, p.i5>^

Afflictions are a meanes to

make us prize Chrift, therefore

we are not to murmure at them,

p.348

Chrift never more neare his
Church then when it is in Af-
fliclion, ; ^43 3

Swceteft communion with
H h a Chrift

The Index.

I Chrift is under the greateft Af- \
\ftitlions, ibid,

Alphonfus.
A ftory or' King Alphonfus,

*Ap petite.
Appetite how ro be procured
to Chrift and fpirituall things,

p-77,78.

Acknowledge,
We (Tiould as well Acknow-
ledge that which is sood in us as
that which is eyill,

lApoftatiz.*,

fpect to God and not to man wil
arrne us againft all difcourage-
ments, p.226

Chrift.

Chrifts prefence is more and
moredefired, where there is
true grace, p. 2 1,22.

Chrifts prefence why earneft-
ly deiired of the Church, f.i 3

How to know Chrift is pre-
f:nt with us, p.?p.&c.

Chvislj prefence is an Heaven
p.108 ! to Chriftnns, p.^o

Having Chrifts prefence we

Why fo many *y4foftatize un- need feare noth »ng , p.4 1

der the Word, p.nj j Chrift is our brother, p.42,162

We ought not to be aihamed

B } of Chrift and his caufe, p.43.

Beauty. See Fatrenejfe. The comfort of Qhrisls being

Beauty , wherein it coniifteth, our Brother, p 43 ,44

p. 3 27 J CZWJ2 onely is the Churches
Beauty of Chrift isefpecially j Husband, p.47

fpirituall, p, 3 28 j £hrift being our Husband our

Chnft is nmo[\ beaut ifullpzr-

fon,. P32?

Beloved.

ilnnes or unwonhineffe (hould

not difcourage us, p.4 8

C6r//£ how to know we are

How we come to be Chrifts \ efpoufed to him, p.6o &c.

"Beloved, p-43° j We muft be ruled by Chrift,

Beleeving. p. 60,6 1

Beleeving in Chrift more glo- 1 £^>n/? is to be followed in all
rifies God, then if we were as ' conditions

pure as Adam,

?.IP5

Calling.
Doing things in our generall
or particular Calling with re- j he comes not empty,

p.61

Direction for fuch who are

not yet in Chrift, p. 6 2

Excellency or their condition

wTho are one with Chrift, p. 6 2

Chrift wherefoever he comes,

p. 67
Com-

The Index.

Communion with Chrifl to

All love fcattered in relations

be endeavoured after, p.68 lis united in Chrifl, p. 1 6i

C hisl and the Church mutu- f drifts love to his Church is
ally fe aft ere hot her, p.71 jfree, tender and invincible,

Chrifl rdcmbled to a fcalt in
fundry refpecls, /\72&c.

1 here is that in Chrifl which
anfwercth to all our wants,/? 73

In £hrifl wc enjoy choile ra-
rities, p 72

J n Chrifl there is an overflow-
ing of all that is good for our
good, f.74

p. 67
Chrifts love is incomparable,

Chrifts wonderfull love fet
forth in his low abafement for
us, pAJJ

Chrifl refemblcd to a Dove,

p.i-jg
How Chrifts righteonfnerTe

How Chrifl is our friend and ! made ours, p. t 8/, 1 88

we his, p. 8 2 C^fl looks not upon us in

Why C^ifi f°metimes ufeth our prefent imperfections, but
us hardly, />.#4 as hee meanes to perfecl the

Chrifl is a cenftant friend, p. 84 workeof graceinus, p.t'p*

Qhrift ftill def ires a further Communion with Chriii is

and further communion with not eafily attained, p.200

his C hurch, p.i 29 Communion with Chrifl hin-

ChriH why he withdrawes dred by faife reafonings and cx-
himfcifefrcmus, /U30&C, cufes, /?.2or

Chrifl how to know he dwels Chrifl doth fometimes leave
in us, p 144.&C. I his Church and particular mem-

We (hould cherifh good con- bers, p^tf.&c.

ceitsof £kris1y P-I45 I The kinds of Chrifl s leaving

TokbourtoentertaineC^ri/?, his Church, ibid.

P>149 Ends why Chrifl leaves his
Ccnefits of entertaining Chrifl, Church, p 2 3 7

p.i 50,151 The caufe of Chrifts with-
er/:?-//? hath never enough of drawing comfort from us rells
his Church till he hath it in hea- in cur felves, p. 24 2

ven, p. 1 5 8

Chrifts low ft coping for the
good of our fbules, fliould chic-
ken us to receive him, p. .61

Chrifl never leaves his totally

p 244.250
Chrifts grace is the caufe of

ours.

H h 1

P?45

Chrifl

The Index.

Chrift wonderfull in his good- . Chrifis fupereminent cxcel-
' neffe to his Saints, P-257 ) lencies ought to draw thofe to

Hearts of Gods children ' Chrift who are not yet in him,
fometimes faile them for want p.3 57,33 8

of Chrifts prefence, page 2^3, \ Two forcible reafons to draw
&c. us to Chrift, p. 338

Chrifis prefence and abfence
makes the fummer and winter
of a Chriftian foule, p.2^5

Wee fhould depend upon
Chrift when he feemes to be ab~
fent, p. 272

We ought to be in love with
Chrifis government, p. 2 8 2

Chrift is a moft beautifull per-
fon, 0.328

Chrifts beauty is fpirituall,

ibid.

Chrift is the chiefeft of all,

p.330

All our fulneffe comes from
Chrift,

Chrift fet forth by all the ex- | &c»

Ourfinnes fhould not hinder
our comming to Chrift, ibid.

Chriftians juftified in their

choife of Chrift, p.358»?59

Folly of thofe who refufe

Chrift. andchufe bafe transitory

things, P«33^34°

The woefull eftate of thofe
that accept not of Chrift, be-
ing offjred them, page 341

342

Wee muft have refped to

Chrift in choife and love to

other things, ! p. 34?

Chrift, the meanes how to

P3 3° 'highly efteeme of him, p.344>

cellencies of the

creatures
P-3 3I

Chrift only was King, Prieft, j fin, defpaire, and all difcourage-
and Trophct, p.3H>332 ments, P-344

Of Chrifts Kingly, Prieftly, Folly of delaying to feeke
and Propheticall offices, page Chrift till old age, p.?4^

Exalting of Chrift in our he arts
is a ftrong prefervative againft

332>333
Chrift fet forth in his graces

of mercy and meeknefle, page

336

Chrift hath the preheminence

in all things, p.33^

Chrifts excellency is the

Churches, P-3 37

How Chrifts death is a furri-
cient fatisfa&ion for the (ins of
the whole world, p. 3 5°

Chrift hath many excellencies
in him, p. 35 3

It fhould be the care of Chri-
ftians to ftudy thefeverallexcel-
i lencies of Chrift, P- 3 5 4

Sights

The Index%

Sights of Chrift that God
{hewes to the fouls of Chrifti-
ans, P-35 5

Sights of faith which the foule
frames to it felfe of Chrift,

ibid.

Qkrifty why compared to an

head of gold, p 356

Chrift hath cleare eyes able to

difcerne all things, p. 3 60

thrifts dodrine is fweetand

found, p.3^5

All Chrifts acTicns are pre*
cious, p. 3 66

Chrift s wayes are all conftant
andfirme, P*3^7

Chrift every way confidered
is altogether lovely, p. 3 73

CAr//£ moll: lovely in his
abafemcnts for us, p, 374

Chrifts rightecufneffe ought
perfectly to be trufted tocp.3 75

Chrift is the beft objecl for
our belt affcclions to be placed

on, p. 37^447

Chrift how to know we love
him, P-377>&c

A defire of the appearance of
Chrift is a figne of our flaming
love to him, p.381

How to attaine to an high
efteemeof Chrift, p.384,385

Ends of the Churches fetting
forth Chrifts excellencies,p.3 88

Chrifts excellencies meditated
on will juftifie our paines in the

exercifes of Religion, fage

391

Chriftians have more caufe to
boaft of their portion mChrtft
then worldlings of the world,

V'394>19$
Chrift will not be long abfent

from his Church, p.41 2

We mull: be firft united to
Chrifts perfon before we can re-
ceive comfort and communion
of his graces, p.4i6

Chrift and Chriftians have a
mutuall propriety in each other,

P41?
There is a mutuall love, fami-
liarity and likenefle between
Chrift and Chriftians, p.41 9,

420

Chrift and Chriftians have a

mutuall care of each others

good, P*421

There is a mutuall complacen-
cy betweene Chrift and the
Church, p.422

They that are Chrifts will be
refolute in owning his caufe,

p.423

That in order of nature Chrift
is ours firft though not in order
of knowing, p.426

How Chrift comes to be ours,

p.427
Chrift being ours we have all

things, m M27

Chrift being ours it flnould

make us be contented with our

Jih 4 con-

The Index \

ccnJition whatfoever it bee,, The Churches difpofition is to

p.428 pleafs Chrift her Husband, p.

Chills excellencies tobeitu-j

died, f.^9

How we come to be Chnlts

beloved, jM3°>43i

Oarsivin^ up our felves to

Chrift is an evidence tnat Chrnt

is ours, p. 4 ?4

Reafons why Chrift mud be

firft given to us before we can

»4

The Church gives all to Chrift,

The Churches royal! ddfeent,

The Church is the Spoufe of

Chrift, p.4.5

Chir.hes Husband Chrift on-

The Church and every parti-
p.438,439 cular Chriftian is (abject to va-
C&v/? hath the fame care of nety of changes, p 85

every particular Chriftian as of The Church in this latter age
the whole Church, M43 I * -1 afleepy condition, />.o3

give our felvcs over to him,

How to be inabled to love

and embrace Chrift, p 444

Love to Chrift how it may

(land with love tc 6ther things,

P446
Chrift Teeds his Church

None in the Church but have
bin allured at one time or other
to come in, p. 154, 1^

Church to bee prayed for,

Church Chrifts love and why,

among fat paftures, P.463.&C. ;/w£.i<S.f.&c. and 174,175

Chrift feeds as well as breeds I Out of the Chrrch no fevfftg

his Church, p. 166 love, p 165

C^*/? feeds his Church plen- Church refembled to a Dove

tifully and fweetly, p.468 in fundry particulars, p^.180.

Motives to entile thofe who &c.
are hot yet in Chrift to come in, \ Churches defence in her perfe-

f.450 i anions, p.185

. Church of God hath alwayes a

Church.

Church in what rcfpecls com-
pared to a Garden, p. 1 3
Church cared for and prote-
jdedofGod, p,i8

reft in God in the worft times,

/u8<5

Church how faid to be undefi-

led, p.iZy.&c,

Church to bee accounted a

Church though defiled with

cor-

corruptions, p:i9&\ The heavy doom of thofe

Church never totally left by | who are nought being in the

Chrift, p 244,250 j Church, />.4o5,4o6'

Church how wounded by the j Church why Chrift will not

Watchmen, p. 2 So : be long abfent from it, jo.41 2

Churches and particular Chn-

ftjaos fifFjrings.reaions of them,

M3M33
LJmrch, Chrift never more

Church compared to leruia-
lem in fundry refpeets, /uqi.
&c.

The Gktft&faith bin alwayes
perfecuted by pretenders of nparz it then when it is m afrli-
Reiigion, p.287

G£#rcMiow to know we are
members of it, p igi

Church fafre under difgraces
of the world, P-321

Churches fairenefTe whence it
comes, iUd.

Churches faircneffe is within,

ihid.

ft ions, p.453

Church fed by Chrift in fat

jpaftur-ts, ' 4^3. &c.

Chriftians,

Particular Chrifilans in regard
of the chiefeft priviledges have
the fame regard as the whole

Church never more faire in : Church, p, 5

Chriits eye then when fhe 1 Chriftians fhould walk as men

judgeth her felf mod deformed,

ibid.

Church how to be judged of

under feeming difgraces , pare

322

Church nothing can difhearten

it from commending Chrift,

W5L*

Church why fo exadl in parti-
cuLrifing her beloved,/*. 35$,

354

Church hath no golden head

but Chrift, p.3^7

The ends why the Church kts

forth the excellencies of Chrift,

fevered from the world, page

15
Qbriftians thould be fruitful!.

p \6

- Chriftians not to wrong th.

Chrislians weake not to be
ccuraged, p

No Chrift Ian but hathfci
what to welcome Chrift v
all, p~j\

Chriftians gracious are abal
for defeds and indifpofition to
good, p.

A Chriftian may know '
eftate though he bee mix

The Index.

with fldh and Spirit, p.i 07 \ Chriftians care {hould bee to
AChriftianis, what his heart j ftudy the feverall excellencies

is, p.il4,ofChrift, p. 3 54

Chriftians how differenced! C/W/?m»j {hould enieavourto

from Hypocrites, p. 115,1 16 be finable to Chrift their head,

Chriftians who the beft,p.i 1 6
Chriftians waking their excel-
lency, p. 1 20

P-357

Chriftians compared to Cedars,

p.368

Chriftians know the voice of j Chriftians have morecauisto
Chrift even in a fleepy eftate, boaft of fheir portion in Chrift

p.124 then worldlings of the world,

True Chriftians are difcerned j P-324

by their ipirituall tafte of the ; Chriftians in what refpe&s
Word, ibid, they are compared to Tillies,

A Chriftian at the loweft | P«4°7

longs after Chrift, p. - 2 9 j Chriftians w hy they want out-

Chriftians love (hould be con- \ ward th ings, p.4 2 9

fined to Chrift, p 103 It is C^r//?;4»j happineffe that

Chriftians are not to wrong they are not their ownc, p.436
themfelves by falfe judging! Weakeas well as ftrong^r/-
their owne eftate, p. 1 97 ftians the Spoufe of Chrift, page

Chriftians lives (hould be no-
thing but a communion with

442
Excellency of Chriftians wal- I

hrift, p. 200 king in divine light above others

Chriftians wanting comfort P«449

not robe cenfured, p. 240 Chriflians happineffe in thefe

Chriftians at the worft have dayes in regard of the plenty of

fomc fparks of grace left in j meanes they enjoy, p.4^9

them, p.2 5 1

To be a found Chriftian is no
cafic thing, p«*7*7

All Chriftians not alike defer-
ted of God and afflicted, p. 27 8

Chriftians fa the upbraidings
of confeience (hould looke as
well on the good in them as the

in,

Cenfures,
111 Qenfures of the world,
comfort againft them, p.40 8

Company.
Company with Saints is a
meanes to preferve us in a wa-

p.117

Evili

p.323 king temper,

The Index.

Eviil Company caufeth Chrift
to withdraw himfelf from Chri-
ftians, p«* 30,1 31

Comfort.

Comfort if not found in one
mcancs is to be fought in ano-
ther, p. 200

Confeffion.

Confeffion honoureth God, p.

,87

Confeffion i*hames Satan, Hid.

Confefjlon prevents malicious
imputations from the world,

p. 8 8
Confeffion gives eafe to the foul,

p.88

Confeffion is a meanes of pre-

fent delivery out of trouble ,

p.88
Confidence.

Conscience in a fleepy temper,
how knownc to bee awake,

p.no

Afflicted in Conscience are
not to judge of themfelves by
feeling but by what they arc in

Chrift, . p/i?4ji95

In the upbraid mgs of Consci-
ence Chriftians fhould as well
looke on the good in them as
on the ill, p-323

Conceits.

ceits of God and Chrift, p.20p

Convert.

How to be happy inftruments
to convert others, p.4°i

Corruption.

Corruption where it is not
throughly purged and a carefull
watch kept over the foule, there
after a recovery will follow a
more dangerous diftemper, p. 86

CorreBicn,
Seafonable correclion is an evi-
dence of (Thrifts love, V%17°
Patience of God to us fhould
make us patiently endure his
corrections, p.\6l

Covenant.
Covenant of Grace comprifeth
not onely what God will doe to
us but our dutyalfowe owe to
him, p.441

Creature.
All Creatures are obedient to
Chrift, f.j

In every Creature there are
fome beames of excellency, page

3P
D

Vefire,

Ihedefire of Chrifts children
after his prefence makes Chrift
vouchfafeitthcm, P. 37

Men are apt to frame felfe com- \ The Church is carried from

The Index.

Aejirc to defire after the pretence

ofChrift, P.38

Death.

Death of Thrift how it is a fuf-

ficient fatis&cYion for the finnes

of the whole world, p.3 5 o

Dejertion.

Defertion outward and in-
ward P*2?^

Defertion to prepare for it,

p.24.

Defertion the caufes of ;t are
in our fclves, p. 24 2

Defertion ends of it.237. &c.
and 425

Z) efertion (ignes of it, p. 2 64

Duties.

Holy Duties , encouragement
to befreqjent in them, p. 66

Spiritual! Duties why ftiuffied
off by men, P.2C7.&C.

Earthly.

Earthly things men prane to
by nature, P.2C7

Eyes.

Chrift hath chare ^7^ to fee
through all things, p. 3 60

Chrifts All- feeing Eye mould

What Chriftians are to doe in be a meancs to reftrame us from

a (t ate of D efertion > 275.&C.

^Deferthn benefits of it, p.275

After 'Defertion Chrift ufeth
to viftthis Church with more
abundant comfort, p.4 1 3

In Defer tion to fee diftemper
is no wonder, p. J24

When ufually Chrift returnes
to the foule after Defertion,

Dirqraces.
*D if graces of/the tunes ought
not to make us thinkc the worie
of others, P-2^5

Do Brine.
DoUrine ofChrift is fweet and
found, P-3^>

fin,

Endeavour.

p. 361

Endeavour the benefit of it,

p.346
England.

Envlandhow Chrift hath ufed
all kinds of knocking to it ,

P.148.&C
Envy.

ftoSnvy in fpirituall things,

p.326
Eflate.

A Chriftian may know his
Sft.:te9 p.107

Excufe

The index.

Excnfe. P321

No Excufes will ferve the turn j Fairenes of the Church from
at the day of judgement , but whence it comes, p.^i

fuch as arife from an invincible Eairenefo of the Church is in-
necelTity or unremovable impe- 1 ward and hidden, p, 3 2 1

diment, p.2»8 'Church never more faire in

Folly of thofc that fetch Ex- Chrifts eye then jjwhen Ihe jud-
cufis from the things of this life j geth her felfe molt deformed,

to keep them from the duties of
Religion, p. 2,19

Excellencies cf Chrift. See

Chrift.
Excellencies of Chrift wh y fet

p.321
Feafting,
There is a mutuall feafiing be-
twixt Chrift and his Church,

p.71
Feaftintrs of Chrift have been

[ forth by the Church,p. 3.88.&C |more fumptuous in feme- ages

Fathers,
Ancient Fathers in all things
not to be rely cd on, p.p 7,9 8

Faith.

Faith kept waking is a meanes
to preferve our foule in a waking
temper, P-i'3

Faitk will carry a Chriftian
through all difcouragements,

then in others* ,

p. 80

Feeding.
That we need feeding as well
as breeding in Chnftianity,

p.466
Why the foule needs continu-
all feeding, P-4^7

Chrift feeds his flocke plenti-
fully and fwcetly, p4^8

Feare.
The feare of God is a meanes
p. 2 9 , 2 3 o to preferve the foule in a waking
Faith as it receives Chriit,fb it temper, p. 1 5 5

makes us give our klves to him

againe, P-44°

Pah.
Fals of Chriftians not to be re-
Joy ccd in, P-a7*
Faireneffe. Sec Beauty.
Church Faire under difgraces,

Flejh.

Excufes of the Flefi to hinder

communion with Chrift anfwe~

red, 'p.aoi.&c.

Flefi and bloud are not to be

confultcd with, p.2 1 2

Fruit-

The Index*

Fruitful!. in a flcepy eftatc, p. 1 08,1 op

Chriftians planted in Gods
garden ought to be Fruitfully Goodnejfe.

p.16 q*odneffedi God to man tobe
Friendjbip, magnified, p. 1 1 i

Friendjhip, fpeciall things re-
quired in it, ^,82,83 government.

We ought to be in love with
G Chrifts Government , ^,282

gifts.

Gifts of others to be improved
byqueftions, P-324

Glory.

giorj to come to be fet before
our eyes to help us to pafle
through all difcouragements,

/\2 3I

God.

God) where once he begins
grace there he goes on to in-
crcafe and finifti it, p . 2 o

. gad accepts and delights in
the graces of his children,

p.64

gods children never totally
fall from grace, p.m. dec.

good.

It is not enough that we are
Good our felvcs , but our good
muft Row out to others, p.19

Chriftians ought to labour to
doe good to all, p. 20

Good that is in us fhould as
well be acknowledged as evill,

p.108,323

Good that Chriftians retaine

grace.

Grace is not onely need full to
put life into us at fi ft, but alfo to
quicken and draw forth that
grace we have, \ p. 9

grace which God begins in
us he will perfecl, p ; o

grace truly wrought in us
makes us ftill defire a further
prefence of Chrift, p.21

God delights in the graces of
his children, p.64

graces of the Spirit are ac-
ceptable to Chrift, pt6o

graces of others and our own
ought to be re joy ced in, p. 70,71

grace compared to Myrrh,
Spice,Honey,Milke, p.j 5

Gods children never totally
fall from grace \page \ 1 2.&c.and

All grace comes from Chrift,

/>.245,24<5
graces of God are fweet,

P-M7
grace to be judged by the va-
lue not quantity of it, p.i 16

True

True Grace growes ftronger
by oppositions, p. 2 8 9

A fure argument that wee
are in the ftate o?Cfrace,p. 290

Our ftate in grace may be
knowne by our relifh to the

Word, T;l7°^7l

grace though fmall in the be-
ginning yet it is frill growing,

Error of Papifts touching the
efficacy of grace in congruity,

P. 397,
H

Heart.

Heart gracious is privy to ks\
owne grace and Sincerity when
it is in a right temper. p.23

Hearts to approve them to
Chrift, p.66

Heart what meant by it ,

p. 106

A Chriftian is what his heart

is, /Ui4

Heart differenceth a found

Chriftian from an Hypocrite,

?.i43>*44
Herefies.

Antient Herefes revived in
the Church, t>97>9%

Hea-

Hearing.
Our ftate in grace may be
knowne by our fpirituall taftc in
Hearing Gods Word, fag, 1 24,

Heavenly.
Heavenly things how to be
brought to reliili them, p. 2 1 *,

213.&C.
H us hand.
Husband none of the Church
but Chrift, p.47

Hjpocrifie.
« Hypocriftc mm naturally prone
too, p. 208

Infirmities.

Infirmities ought not to dif-

courageus, p.259,461

Our fnfirmities (hould make

us to prize Chrift, p. 3 48

ImperfeElions.
Imperfeciions hinder not the
acceptance of performances if
we be fenfible and afhamed of
them, /.*4

Imputations.
What we muft doe when falfe
Imputations are laid upon us,

p.287,288
Comfort againft falfe Imputa-
tions, f*36l
Innocent,
Innocent the third,the firft that

chal.

7 /AlALL'.u* v ..

- -'^~

The Index%

challenged the title of husband j

of the Church, M7 1 ^fi-

Injuries, \ Life of a Chriftian uSould be

Injuries how Farrewc may be j a continual! communion with
fcnfibleofthem, f.1%9 Chrift, p.200

Inventions,
Multiplication of humanely
mentions in the Church made
Austin complaine that the con-
dition of the fetees was better

then theirs, p.96

Jnftifiraticn.

Love.

All Loves Scattered in rela-
tions are united in Chrift ,

p. 1 62
Church Chrifts Love and why,

p. 63 &c,
No favin^ Love out of the

There is a necefiary connecli- Church, P-i^7

on betweene fuftification and Z-^* of Chrift to the Church

*> -^ • e* •

Salification,

p.44°j44t

(

Knowledge.
Knowledge a meanes to keep
the foule in a waking temper,

p.ii4,U5

Knocking,

Kow is Chrift laid to knoc^e

at our hearts, p. 1 34 &c,

Why Chrift k»ocks when he

hath power to open to himfelfe,

P.139.&C

Chrifts knocking is fpecially by

the Miniftery of the Word ,

P.153

LaWfulL
In the ufe of Ldfrfal things we
are efpecially to bee watchfull
over our felves, p. 1 1 9

Life

is free , tender and invincible,

p.i*8

Love to Chrift will fee us a
worke to glorifie God, p 1 70

Love of Chrift to us how
knowne, P.171.&C

No Love comparable to
Chrifts love, 175

Love of Chriftians to be con-
fined only to Chrift, p.T0i,io$

Love to Chrift will make a
Chriftian pafle through all dis-
couragements, p. 2 5 1

1-irft Loves ravifhment reafon
of it, p.275

Z^<?-ficke to Chrift what it
is, p. 5 04

How to know we are ficke of
Love to Chrift, P.297.&0

Love is ever induftrious to fet
out the praifes of her Beloved,

. P.?35
Love is wages to it fclfe^
p.388 Lovc

*Jm

The Index ,

totce%

Reiojce.
Chriftians arc alwayes to Re-

P-77

Rigbteoufneft of Chrift per-
fectly to be trufted too, p«375>

Religion,
Exercifes of Religion difcon-
tinued caufeth Chnft to with-
draw himfelfe from a Chriftian
foule, p.i 22,130

Exercifcs of Religion how to
attain a fpiri^uall relifh of them,
fo that we doe not loath them
and put them elf with excufes,

Folly of thofe which fetch ex-
cufes from thinr s of this life to
keep them from Religion, p.216

Young men are to inure them-
felves to the excrcifes of Religi-

p.21 8,219

on.

Religion to be adorned for the
bringing in of otbers,p.3 24,3 25

To juftifie our own and others
pains in the exercifcs of Religion
we muft oft thinke of the excel-
lencies of Chrift, p,3 89.&C.

Refolution.

Refolution is required in fpiri-

tuall courfes, p. 399

Refolution helps to attaine to

it, P.400.&C,

Righteoufnejfe.

Righteoufnejfe of Chrift how

made ours, p. 180,190

Saints,
Saw*// liability proved, p-177

Satan.
Satans accufations how to an-

fwerthem, p 431

Sanftification.
SanBification aftrong motive

to it, p-35

Security, See Sleep,
Security brings forrowes ,

P-257

Seeke,

How they that feek fball find,

p,276

Sinne,
S/w**{hould not difcourage us
Chrift being made our Husband,

p 60
Small Sins a griefe to gracious
Chriftians, p.94

Sins of the Church make not
Chrift take the advantage alto-
gether to leave his Church,

p. I 3 2

Sin grieved for ought not to

difcourage us, p. 68

Sins of omiflion bring griefe

andftiame, p. 2 5 3

Sinne s of omiiTion not to be

fleighted, p.253

Our Sinnes fhould not hinder

Ii 2 oqr

The Index.

our comming to Chrift, p. 3 3 8 grace in a great meafure3and the

f enfe and comfort of it altoge-
ther, p. 1 04
Sleepinejfe brings crofles on us,

/UOO.105
Sleepy temper odious to God,

;.io>

In the Sleepy eftate of Chrifti-

ans what good is retained by

them, p. 1 1 2,1 1 3. &c.

Difference between the Sleep

of a Chrift ian and dead ileep of

carnallmen, p.128,1-10

Spirit.

Spirit o£ God in what refpeds

Ou- Sins rightly apprehended
] will make us highly value Chrift

P-377>378
How to anfwer Satans temp-
tations to Sinne, p.4 3 5
Sinners.
Sinners weake not refufed by

Chrift, /U$*>i3.3

Sinners how they may be faid

to be holy and cleane,p. 1 89,190

Sleep.

What meant by the Sleep of
the Church, P-94

Sleep fpirituall refembled to compared to wind, p.9.8cc.
bodily, p.94.&c*! In what refpects we need the

Sleep fpirituall refembled to Spirks blowing upon us, p. 12,
bodily in the caufes, p.93 .&c ! ; 1 3

Sleep fpirituall refembled to 1 The Spirit is a rneanes to pre-
bodily in the erKts of it, p. 9 3 . ferve our foules in a waking
&c. temper, /m 1^,115

Sleep fpirituall refembled to <£/>/>/> of God to makeusfpiri-
bodily in the dangers of it, tjall to be prayed 6)^.229,230

f94^5 j
Bed: prone to Sleep, p-9%' Spiritual!.

Ci\i\X Sleep of the ftate what it | In Spirkuall things there is no
is, p,99 no-envy, p. 3 27,42$?

Civill Sleep a puniihment of Spoufe.

fpirituall, p. 99 \ Spoufi of Chnli is the Church,

Sleepy ftate the figties of ir, ! . p.45

/mco.&c. Spoufe of Chrift none by na-
SLrpinejfe motives agamft it, ture, PU47

p. 103 How to know- wee are the

Sleepy fecure eftate the danger Spoufe of Chrift, p. 6 j,6\

of it, hiol \ lyxz&ion for fuch who. are

Sleep\vef[e makes us lole our not the Spoufe of Chrift, :p.6i

Spoufe

■ iiA 1 • -11

_k- _.-

.A- _.

Spoufe of Chrift her excellent
condition, p 62

Weake as well as ftrong Chri-
(Hans the *S/w/*/*of Chrift,p.442
Stability,

Stability of Saints proved,

P-1 77
Soule,

Soules immortality proved ,

p.177

Soule a precious thing, p. 2 80

Sufferings,
Sufferings o£ Chrift in himfelf*

P-X59

Sufferings of Chrift in his Mi-

nifters, p. 160

Our Suffering for Chrift is a

teftimony or our love to him,

P.? 78,37P

The reafon of the Churches

and particular Chriftians Sujfe-

rings, ^432,433

Suffer.

Love to Chrift will inable us

to fuffer with cheerfulncflc,

p.462

nature to divine truths,p. 3 71

Ti?nes.
Times the worfe they are the
better we ought to be, 'p. 203
Truth.
.There is an antipathy in our

Vmle.
Voile of the Church what
meant by it, p-28i

How the Voile of the Church
is taken away by falfc Watch-
men, p.281
Vnderfl finding,
Vnderftanding not to be defiled
with error, p. 5 9
Vndepled,
How the Church is laid to be
Vndefiled, p > 86. &C
Vnworthineffe,
Our V rito or thine ffe ought not
to hinder our comming to
Chrift, p.82

PmV* of Chrift is knowne of a
Chriftianevenina fleepy cftate,

p. 1 24

Waking.

Waking condition how to be
prefcrved in ic, p.i 17 &c„

A fVaking tftate is a biefled
ftate, p. 1 1 7

Waking Chriftian his excellen-
cy, p.120
Want.
We ousht to be fenftble of our

Ii 3

fpi-

> A A

The Index.

fpirituall Wants, p.78

Chrift will not fuffer his to

Want, P43°)43l

Watchmen.
Watchmen why ufed of God,

p,278
Every man is a Watchman to
himfelfe, p.*7P

How the Church was woun-
ded by Watchmen^ p. 2 80
Watchmenofc the Church why
tbey become wounders of it ,

p.281,282

Wait.

That we ought to wait Gods

leifure, P.I5M*?

After all our feeking there

muft be Waiting, p. 4 1 5

Wayes.

Wayes of God ought to be ;i>

ftiried of us by found reaibns,

p.2l7,2l8

Wayes of Chrift are all con-
ftant and firme, p. 3 6j

Wicked.
Wicked men how faid to be
Cedars, p.368

wicked men compared to
thornes, p.408

Wickednejfe.
Wickedneffe never wanted pre-
texts, p.2lO

World.
Plodding upon the World
takes away our defire of heaven-
ly things, p.77
Worldlings.
Worldlings excufes to keep
them from Chrift, anfwered,,

P.204.&C.
Word.
Papifts obje<ftion,how to know
that the Word is the Word of
God,anfvvered, p. 1 27

Whyfo many apoftatize un-
der the Word, p.i 28,^29
When Chrifts Word is enter-
tained, Chrift himfelfe is enter-
tained, p. 1 47, 1 48
The woefull eftate of thofe
that obey not the Miniftery of
the Word, P-I54>155
Our ftate in grace may be dif-
c :rned by out relifti to the Word,

, r P;17°>37nl>S72
Word 01 God though for the

prefent it be not effeeluall to us,

yet at one time or other it will,

$.261,262

We ought to be in love with

the Miniftery of the Word, be-

caufc therein the excellencies of

Chrift are fet forth, p-4^3

FINIS.

I'AuJfc

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Full text of "Bowels opened : or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule ; Delivered in divers sermons on the fourth, fifth and sixt chapters of the Canticles"

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